CHAPTER 5

38. His son, Sabal Singh, followed in his footsteps, till an accidental cannon-shot relieved the terrors of the prince.

39.L’Esprit des Loix, chap. vi. livre 31.

CHAPTER 5

Adoption.—The hereditary principle, which perpetuates in these States their virtues and their vices, is also the grand preservative of their political existence and national manners: it is an imperishable principle, which resists time and innovation: it is this which made the laws of the Medes and Persians, as well as those of the Rajputs, unalterable. A chief of Mewar, like his sovereign, never dies: he disappears to be regenerated. ‘Le roi est mort, vive le roi!’ is a phrase, the precise virtue of which is there well understood. Neither the crown nor the greater fiefs are ever without heirs. Adoption is the preservative of honours and titles; the great fiefs of Rajasthan can never become extinct.[1]But, however valuable this privilege, which the law of custom has made a right, it is often carried to the most hurtful and foolish extent. They have allowed the limit which defined it to be effaced, and each family, of course, maintains a custom, so soothing to vanity, as the prospect of having their names revived in their descendants. This has resulted from the weakness of the prince and the misery of the times. Lands were bestowed liberally which yielded nothing to their master, who, in securing a nominal obedience and servitude, had as much as the times made them worth when given; but with returning prosperity and old customs, these great errors have become too visible. Adoptions are often made during the life of the incumbent when without prospect of issue. The chief and his wife first agitate the subject in private; it is then confided to the little council of the fief, and when propinquity and merit unite, they at once petition the prince to confirm their wishes, which are generally acceded to. So many interests are to be consulted on this occasion, that the blind partiality of the chief to any particular object is always counterpoised by the elders of the clan, who must have a pride in seeing a proper Thakur[2]at their head, and who prefer the nearest of kin, to prevent the disputes which would be attendant on neglect in this point [191].

On sudden lapses, the wife is allowed the privilege, in conjunction with those interested in the fief, of nomination, though the case is seldom left unprovided for: there is always a presumptive heir to the smallest sub-infeudation of these estates. The wife of the deceased is the guardian of the minority of the adopted.

The Case of Deogarh.—The chief of Deogarh, one of the sixteen Omras[3]of Mewar, died without issue. On his death-bed he recommended to his wife and chiefs Nahar Singh for their adoption. This was the son of the independent chieftain of Sangramgarh, already mentioned. There were nearer kin, some of the seventh and eighth degrees, and young Nahar was the eleventh. It was never contemplated that the three last gigantic[4]chieftains of Deogarh would die without issue, or the branches, now claimants from propinquity, would have been educated to suit the dignity; but being brought up remote from court, they had been compelled to seek employment where obtainable, or to live on the few acres to which their distant claim of birth restricted them. Two of these, who had but the latter resource to fly to, had become mere boors; and of two who had sought service abroad by arms, one was a cavalier in the retinue of the prince, and the other a hanger-on about court: both dissipated and unfitted, as the frerage asserted, ‘to be the chieftains of two thousand Rajputs, the sons of one father.’[5]Much interest and intrigue were carried on for one of these, and he was supported by the young prince and a faction. Some of the senior Pattawats of Deogarh are men of the highest character, and often lamented the sombre qualities of their chief, which prevented the clan having that interest in the State to which its extent and rank entitled it. While these intrigues were in their infancy, they adopted a decided measure; they brought home young Nahar from his father’s residence, and ‘bound round his head the turban of the deceased.’ In his name the death of the late chief was announced. It was added, that he hoped to see his friendsafter the stated days ofmatamor mourning; and he performed all the duties of the son of Deogarh, and lighted the funeral pyre.

When these proceedings were reported, the Rana was highly and justly incensed. The late chief had been one of the rebels of S. 1848;[6]and though pardon had been [192] granted, yet this revived all the recollection of the past, and he felt inclined to extinguish the name of Sangawat.[7]

In addition to the common sequestration, he sent an especial one with commands to collect the produce of the harvest then reaping, charging the sub-vassals with the design of overturning his lawful authority. They replied very submissively, and artfully asserted that they had only given a son to Gokuldas, not an heir to Deogarh; that the sovereign alone could do this, and that they trusted to his nominating one who would be an efficient leader of so many Rajputs in the service of the Rana. They urged the pretensions of young Nahar, at the same time leaving the decision to the sovereign. Their judicious reply was well supported by their ambassador at court, who was the bard of Deogarh, and had recently become, thoughex officio, physician to the prince.[8]The point was finally adjusted, and Nahar was brought to court, and invested with the sword by the hand of the sovereign, and he is now lord of Deogarh Madri, one of the richest and most powerful fiefs[9]ofMewar.Mewar.Madri was the ancient name of the estate; and Sangramgarh, of which Nahar was the heir, was severed from it, but by some means had reverted to the crown, of which it now holds. The adoption of Nahar by Gokuldas leaves the paternal estate without an immediate heir; and his actual father being mad, if more distant claims are not admitted, it is probable that Sangramgarh will eventually revert to the fisc.

Reflections.—The system of feuds must have attained considerable maturity amongst the Rajputs, to have left such traces, notwithstanding the desolation that has swept the land: but without circumspection these few remaining customs will become a dead letter. Unless we abstain from all internal interference, we must destroy the links which connect the prince and his vassals; and, in lieu of a system decidedly imperfect, we should leave them none at all, or at least not a system of feuds, the only one they can comprehend. Our friendship has rescued them from exterior foes, and time will restore the rest. With the dignity and [193] establishments of their chiefs, ancient usages will revive; andnazarana(relief),kharg bandhai(investiture),dasaundh(aids or benevolence, literally ‘the tenth’), and other incidents, will cease to be mere ceremonies. The desire of every liberal mind, as well as the professed wish of the British Government, is to aid in their renovation, and this will be best effected by not meddling with what we but imperfectly understand.[10]

We have nothing to apprehend from the Rajput States if raised to their ancient prosperity. The closest attention to their history proves beyond contradiction that they were never capable of uniting, even for their own preservation: a breath, a scurrilous stanza of a bard, has severed their closest confederacies. No national head exists amongst them as amongst the Mahrattas; and each chief being master of his own house and followers, they are individually too weak to cause us any alarm.

No feudal government can be dangerous as a neighbour; for defence it has in all countries been found defective; and for aggression, totally inefficient. Let there exist between us the most perfect understanding and identity of interests; the foundation-step to which is to lessen or remit the galling, and to uscontemptible tribute, now exacted, enfranchise them from our espionage and agency, and either unlock them altogether from our dangerous embrace, or let the ties between us be such only as would ensure grand results: such as general commercial freedom and protection, with treaties of friendly alliance. Then, if a Tatar or a Russian invasion threatened our eastern empire, fifty thousand Rajputs would be no despicable allies.[11]

Rajput Loyalty and Patriotism.—Let us call to mind what they did when they fought for Aurangzeb: they are still unchanged, if we give them the proper stimulus. Gratitude, honour, and fidelity, are terms which at one time were the foundation of all the virtues of a Rajput. Of the theory of these sentiments he is still enamoured; but, unfortunately, for his happiness, the times have left him but little scope for the practice [194] of them. Ask a Rajput which is the greatest of crimes? he will reply, ‘gunchhor,’ ‘forgetfulness of favours.’ This is his most powerful term for ingratitude. Gratitude with him embraces every obligation of life, and is inseparable fromswamidharma, ‘fidelity to his lord.’ He who is wanting in these is not deemed fit to live, and is doomed to eternal pains in Pluto’s[12]realm hereafter.[13]

“It was a powerful feeling,” says an historian[14]who always identifies his own emotions with his subject, “which could make the bravest of men put up with slights and ill-treatment at the hand of their sovereign, or call forth all the energies of discontented exertion for one whom they never saw, and in whose character there was nothing to esteem. Loyalty has scarcely less tendency to refine and elevate the heart than patriotism itself.” That these sentiments were combined, the past history of the Rajputs will show;[15]and to the strength of these ties do theyowe their political existence, which has outlived ages of strife. But for these, they would have been converts and vassals to the Tatars, who would still have been enthroned in Delhi. Neglect, oppression, and religious interference, sunk one of the greatest monarchies of the world;[16]made Sivaji a hero, and converted the peaceful husbandmen of the Kistna and Godavari into a brave but rapacious soldier.

We have abundant examples, and I trust need not exclaim with the wise minister of Akbar, “who so happy as to profit by them?”[17]

The Rajput, with all his turbulence, possesses in an eminent degree both loyalty and patriotism; and though he occasionally exhibits his refractory spirit to his [195] father and sovereign,[18]we shall see of what he is capable when his country is threatened with dismemberment, from the history of Mewar, and the reign of Ajit Singh of Marwar. In this last we have one of the noblest examples history can afford of unbounded devotion. A prince, whom not a dozen of his subjects had ever seen, who had been concealed from the period of his birth throughout a tedious minority to avoid the snares of a tyrant,[19]by the mere magic of a name kept the discordant materials of a great feudal associationin subjection, till, able to bear arms, he issued from his concealment to head these devoted adherents, and reconquer what they had so long struggled to maintain. So glorious a contest, of twenty years’ duration, requires but an historian to immortalize it. Unfortunately we have only the relation of isolated encounters, which, though exhibiting a prodigality of blood and acts of high devotion, are deficient in those minor details which give unity and interest to the whole.

Gallant Services to the Empire.—Let us take the Rajput character from the royal historians themselves, from Akbar, Jahangir, Aurangzeb. The most brilliant conquests of these monarchs were by their Rajput allies; though the little regard the latter had for opinion alienated the sympathies of a race, who when rightly managed, encountered at command the Afghan amidst the snows of Caucasus, or made the furthest Cheronese tributary to the empire. Assam, where the British arms were recently engaged, and for the issue of which such anxiety was manifested in the metropolis of Britain, was conquered by a Rajput prince,[20]whose descendant is now an ally of the British Government.

But Englishmen in the east, as elsewhere, undervalue everything not national. They have been accustomed to conquest, not reverses: though it is only by studying the character of those around them that the latter can be avoided and this superiority maintained. Superficial observers imagine that from lengthened predatory spoliation the energy of the Rajput has fled: an idea which is at once erroneous and dangerous. The vices now manifest from oppression will disappear [196] with the cause, and with reviving prosperity new feelings will be generated, and each national tie and custom be strengthened. The Rajput would glory in putting on his saffron robes[21]to fight for such a land, and for those who disinterestedly laboured to benefit it.

Let us, then, apply history to its proper use. We need not turn to ancient Rome for illustration of the dangers inseparable from wide dominion and extensive alliances. The twenty-two Satrapies of India, the greater part of which are now the appanage of Britain, exhibited, even a century ago, one of the most splendid monarchies history has made known, too extensive for the genius of any single individual effectually to control. Yet was it held together, till encroachment on their rights, and disregard to their habits and religious opinions, alienated the Rajputs, and excited the inhabitants of the south to rise against their Mogul oppressors. ‘Then was the throne of Aurangzeb at the mercy of a Brahman, and the grandson[22]of a cultivator in the province of Khandesh held the descendants of Timur pensioners on his bounty’ [197].

1. [The abandonment of the policy of escheat or lapse, and the recognition of the right of adoption were announced by Lord Canning in 1859.]

2. As in Deogarh.

3. [Umara, plural of Amīr, ‘a chief.’]

4. Gokuldas, the last chief, was one of the finest men I ever beheld in feature and person. He was about six feet six, perfectly erect, and a Hercules in bulk. His father at twenty was much larger, and must have been nearly seven feet high. It is surprising how few of the chiefs of this family died a natural death. It has produced some noble Rajputs.

5.Ek bap ka beta.

6.A.D.1792.

7. That of the clan of Deogarh.

8. Apollo [Krishna] is the patron both of physicians and poets; and though my friend Amra does not disgrace him in either calling, it was his wit, rather than his medical degree, that maintained him at court. He said it was not fitting that the sovereign of the world should be served by clowns or opium-eaters; and that young Nahar, when educated at court under the Rana’s example, would do credit to the country: and what had full as much weight as any of the bard’s arguments was, that the fine of relief on theTalwar bandhai(or girding on of the sword) of a lac of rupees, should be immediately forthcoming.

9. Patta. [About 30 miles south of Udaipur city.]

10. Such interference, when inconsistent with past usage and the genius of the people, will defeat the very best intentions. On the grounds of policy and justice, it is alike incumbent on the British Government to secure the maintenance of their present form of government, and not to repair, but to advise the repairs of the fabric, and to let their own artists alone be consulted. To employ ours would be like adding a Corinthian capital to a column of Ellora, or replacing the mutilated statue of Baldeva with a limb from the Hercules Farnese. To have a chain of prosperous independent States on our only exposed frontier, the north-west, attached to us from benefits, and the moral conviction that we do not seek their overthrow, must be a desirable policy.

11. [The author’s prediction has been realized by recent events.]

12.Yamaloka.

13. Thegunchhor(ungrateful) andsatchhor(violator of his faith) are consigned, by the authority of the bard, to sixty-thousand years’ residence in hell. Europeans, in all the pride of mastery, accuse the natives of want of gratitude, and say their language has no word for it. They can only know thenamak-haram[‘he that is false to his salt’] of the Ganges.Gunchhoris a compound of powerful import, as ingratitude and infidelity are the highest crimes. It means, literally, "abandoner (fromchhorna, ‘to quit’) of virtue (gun)."

14. Hallam, vol. i. p. 323.

15. Of the effects of loyalty and patriotism combined, we have splendid examples in Hindu history and tradition. A more striking instance could scarcely be given than in the recent civil distractions at Kotah, where a mercenary army raised and maintained by the Regent, either openly or covertly declared against him, as did the whole feudal body to a man, the moment their young prince asserted his subverted claims, and in the cause of their rightful lord abandoned all consideration of self, their families and lands, and with their followers offered their lives to redeem his rights or perish in the attempt. No empty boast, as the conclusion testified. God forbid that we should have more such examples of Rajput devotion to their sense of fidelity to their lords!

16. See statement of its revenues during the last emperor, who had preserved the empire of Delhi united.

17. Abu-l Fazl uses this expression when moralizing on the fall of Shihabu-d-din, king of Ghazni and first established monarch of India, slain by Prithwiraja, the Hindu sovereign of Delhi [Āīn, ii. 302]. [Muhammad Ghori, Shihābu-d-dīn, was murdered on the road to Ghazni by a fanatic of the Mulāhidah sect, in March,A.D.1206 (Tabakāt-ī-Nāsiri, in Elliot-Dowson ii. 297, 235). According to the less probable account of Ferishta (Briggs, i. 185), he was murdered at Rohtak by a gang of Gakkhars or rather Khokhars (Rose,Glossary, ii. 275).]

18. The Rajput, who possesses but an acre of land, has the proud feeling of common origin with his sovereign, and in styling himbapji(sire), he thinks of him as the common father or representative of the race. What a powerful incentive to action!

19. Aurangzeb.

20. Raja Man of Jaipur, who took Arakan, Orissa, and Assam. Raja Jaswant Singh of Marwar retook Kabul for Aurangzeb, and was rewarded by poison. Raja Ram Singh Hara, of Kotah, made several important conquests; and his grandson, Raja Isari Singh, and his five brothers, were left on one field of battle.

21. When a Rajput is determined to hold out to the last in fighting, he always puts on a robe dyed in saffron. [This was the common practice, saffron being the colour of the bridal robe (Malcolm,Memoir of Central India, 2nd ed. i. 358; Grant Duff,Hist. of the Mahrattas, 317; Forbes,Rāsmālā, 408).]

22. Sindhia.

APPENDIX

PAPERS REFERRED TO IN THE SKETCH OF AFEUDAL SYSTEM IN RAJASTHANBEINGLiteral TranslationsfromInscriptionsandOriginalDocuments,most of which are in theAuthor’s Possession

PAPERS REFERRED TO IN THE SKETCH OF A

FEUDAL SYSTEM IN RAJASTHAN

BEING

Literal TranslationsfromInscriptionsandOriginal

Documents,most of which are in theAuthor’s Possession

Translation of a Letter from the expatriated Chiefs[1]of Marwar tothe Political Agent of the British Government, Western RajputStates.

Translation of a Letter from the expatriated Chiefs[1]of Marwar to

the Political Agent of the British Government, Western Rajput

States.

After compliments.

We have sent to you a confidential person, who will relate what regards us. The Sarkar Company are sovereigns of Hindustan, and you know well all that regards our condition. Although there is nothing which respects either ourselves or our country hid from you, yet is there matter immediately concerning us which it is necessary to make known.

Sri Maharaja and ourselves are of one stock, all Rathors. He is our head, we his servants: but now anger has seized him, and we are dispossessed of our country. Of the estates, our patrimony and our dwelling, some have been made khalisa,[2]and those who endeavour to keep aloof expect the same fate. Some under the most solemn pledge of security have been inveigled and suffered death, and others imprisoned. Mutasadis,[3]officers ofstate, men of the soil and those foreign to it, have been seized, and the most unheard-of deeds and cruelties inflicted, which we cannot even write. Such a spirit has possessed his mind as never was known to any former prince of Jodhpur. His forefathers have reigned for generations; our forefathers were their ministers and advisers, and whatever was performed was by the collective wisdom of the council of our chiefs. Before the face of his ancestors, our own ancestors have slain and been slain; and in performing services to the kings,[4]they made the State of Jodhpur what it is. Wherever Marwar was concerned, there our fathers were to be found, and with their lives preserved the land. Sometimes our head was a minor; even then by the wisdom of our fathers and their services, the land was kept firm under our feet, and thus has it descended from generation to generation. Before his eyes (Raja Man’s) we have performed good service: when at that perilous time the host of Jaipur[5]surrounded [198] Jodhpur on the field we attacked it; our lives and fortunes were at stake, and God granted us success; the witness is God Almighty. Now, men of no consideration are in our prince’s presence; hence this reverse.When our services are acceptable, then is he our lord; when not, we are again his brothers and kindred, claimants and laying claim to the land.

He desires to dispossess us; but can we let ourselves be dispossessed? The English are masters of all India. The chief of —— sent his agent to Ajmer; he was told to go to Delhi. Accordingly Thakur —— went there, but no path was pointed out. If the English chiefs will not hear us, who will? The English allow no one’s lands to be usurped, and our birthplace is Marwar—from Marwar we must have bread. A hundred thousand Rathors—where are they to go to? From respect to the English alone have we been so long patient, and without acquainting your government of our intentions, you might afterwards find fault; therefore we make it known, and we thereby acquit ourselves to you. What we brought with us from Marwar we have consumed, and even what we could get on credit; and now, when want must make us perish, we are ready and can do anything.[6]

The English are our rulers, our masters. Sri Man Singh has seized our lands; by your government interposing these troubles may be settled, but without its guarantee and intervention we can have no confidence whatever. Let us have a reply to our petition.We will wait it in patience; but if we get none, the fault will not be ours, having given everywhere notice. Hunger will compel man to find a remedy. For such a length of time we have been silent from respect to your government alone: our own Sarkar is deaf to complaint. But to what extreme shall we wait? Let our hopes be attended to. Sambat 1878, Sawan sudi duj.

(August 1821.)

True Translation:(Signed)James Tod.

True Translation:

(Signed)James Tod.

Remonstrance of the Sub-Vassals of Deogarh against their chief, Rawat Gokul Das.

1. He respects not the privileges or customs established of old.

2. To each Rajput’s house a charas[7]or hide of land was attached: this he has resumed.

3. Whoever bribes him is a true man: who does not, is a thief.

4. Ten or twelve villages established by his pattayats[8]he has resumed, and left their families to starve.

5. From time immemorial sanctuary (saran) has been esteemed sacred: this he has abolished.

6. On emergencies he would pledge his oath to his subjects (ryots), and afterwards plunder them.

7. In old times, it was customary when the presence of his chiefs and kindred was required, to invite them by letter: a fine is now the warrant of summons: thus lessening their dignity.

8. Such messengers, in former times, had a taka[9]for their ration (bhatta); now he imposes two rupees [199].

9. Formerly, when robberies occurred in the mountains within the limits of Deogarh, the loss was made good: now all complaint is useless, for his faujdar[10]receives a fourth of all such plunder. The Mers[11]range at liberty; but before they never committed murder: now they slay as well as rob our kin; nor is there any redress, and such plunder is even sold within the town of Deogarh.

10. Without crime, he resumes the lands of his vassals for thesake of imposition of fines; and after such are paid, he cuts down the green crops, with which he feeds his horses.

11. The cultivators[12]on the lands of the vassals he seizes by force, extorts fines, or sells their cattle to pay them. Thus cultivation is ruined and the inhabitants leave the country.

12. From oppression the town magistrates[13]of Deogarh have fled to Raepur. He lays in watch to seize and extort money from them.

13. When he summons his vassals for purposes of extortion and they escape his clutches, he seizes on their wives and families. Females, from a sense of honour, have on such occasions thrown themselves into wells.

14. He interferes to recover old debts, distraining the debtor of all he has in the world: half he receives.

15. If any one have a good horse, by fair means or foul he contrives to get it.

16.When Deogarh was established, at the same time were our allotments: as is his patrimony, so is our patrimony.[14]Thousands have been expended in establishing and improving them, yet our rank, privileges, and rights he equally disregards.

17. From these villages, founded by our forefathers, he, at will, takes four or five skins of land and bestows them on foreigners; and thus the ancient proprietors are reduced to poverty and ruin.

18. From of old, all his Rajput kin had daily rations, or portions of grain: for four years these rights have been abolished.

19. From ancient times the pattayats formed his council; now he consults only foreigners. What has been the consequence? the whole annual revenue derived from the mountains is lost.

20. From the ancient Bhum[15]of the Frerage[16]the mountaineers carry off the cattle, and instead of redeeming them, this faujdar sets the plunderers up to the trick of demanding rakhwali.[17]

21. Money is justice, and there is none other: whoever has money may be heard. The bankers and merchants have gone abroad for protection, but he asks not where they are.

22. When cattle are driven off to the hills, and we do ourselves justice and recover them, we are fined, and told that the mountaineers have his pledge. Thus our dignity is lessened. Or ifwe seize one of these marauders, a party is sent to liberate him, for which the faujdar [200] receives a bribe. Then a feud ensues at the instigation of the liberated Mer, and the unsupported Rajput is obliged to abandon his patrimony.[18]There is neither protection nor support. The chief is supine, and so regardless of honour, that he tells us to take money to the hills and redeem our property. Since this faujdar had power, ‘poison has been our fate.’ Foreigners are all in all, and the home-bred are set aside. Deccanis and plunderers enjoy the lands of his brethren. Without fault, the chiefs are deprived of their lands, to bring which into order time and money have been lavished. Justice there is none.

Our rights and privileges in his family are the same as his in the family of the Presence.[19]Since you[20]entered Mewar, lands long lost have been recovered. What crimes have we committed that at this day we should lose ours?

We are in great trouble.[21]

Maharaja Sri Gokuldas to the four ranks (char misl) of Pattayats of Deogarh, commanding. Peruse.

Without crime no vassal shall have his estate or charsas disseized. Should any individual commit an offence, it shall be judged by thefour ranks(char misl), my brethren, and then punished. Without consulting them on all occasions I shall never inflict punishment.[22]To this I swear by Sri Nathji. No departure from this agreement shall ever occur. S. 1874; the 6th Pus.

REPRODUCTION OF SANSKRIT GRANT.To face page 232.

No. IV

Grant from Maharana Ari Singh, Prince of Mewar, to the Sindi Chief, Abdu-l Rahim Beg.

Sri Maharaja Dhiraj Maharana Ari Singh to Mirza Abdu-l Rahim Beg Adilbegot, commanding.

Now some of our chiefs having rebelled and set up the impostor Ratna Singh, brought the [201] Deccani army and erected batteries against Udaipur, in which circumstances your services have been great and tended to the preservation of our sovereignty: therefore, in favour towards you, I have made this grant, which your children and children’s children shall continue to enjoy. You will continue to serve faithfully; and whoever of my race shall dispossess you or yours, on him be Eklingji and the sin of the slaughter of Chitor.

Particulars.

1st. In estates, 200,000 rupees.

2nd. In cash annually, 25,000.

3rd. Lands outside the Debari gate, 10,000.

4th. As a residence, the dwelling-house called Bharat Singh’s.

5th. A hundred bighas of land outside the city for a garden.

6th. The town of Mithun in the valley, to supply wood and forage.

7th. To keep up the tomb of Ajmeri Beg, who fell in action, one hundred bighas of land.

Privileges and Honours.

8th. A seat in Darbar and rank in all respects equal to the chieftain of Sadri.[24]

9th. Your kettle-drums (Nakkara) to beat to the exterior gate, but with one stick only.

10th. Amar Balaona,[25]and a dress of honour on the Dasahra[26]festival.

11th. Drums to beat to Ahar. All other privileges and rank like the house of Salumbar.[27]Like that house, yours shall be from generation to generation; therefore according to the valuation of your grant you will serve.

12th. Your brothers or servants, whom you may dismiss, I shall not entertain or suffer my chief to entertain.

13th. The Chamars[28]and Kirania[29]you may use at all times when alone, but never in the Presence.

14th. Munawwar Beg, Anwar Beg, Chaman Beg, are permitted seats in front of the throne; Amar Balaona, and honorary dresses on Dasahra, and seats for two or three other relatives who may be found worthy the honour.

15th. Your agent (Vakil) shall remain at court with the privileges due to his rank.

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