APPENDIX

23. The Buddhists appeared in this peninsula and the adjacent continent was the cradle of Buddhism, and here are three of the ‘five’ sacred mounts of their faith,i.e.Girnar, Satrunjaya and Abu. The Author purposes giving, hereafter, an account of his journey through these classic regions. [He refers to Jains; Buddhism arose in Bihār.]

24. The Buddhists and Jains are stigmatized asVidyavan, which, signifying ‘possessed of science,’ is interpreted ‘magician.’

25. He is called Arishta-Nemi, ‘the black Nemi,’ from his complexion.

26. [The connexion of Hindu with Egyptian beliefs is no longer admitted.]

27. The Sun-god (Kan, according to Diodorus) is the Minos of the Egyptians. The hieroglyphics at Turin represent him with the head of an ibis, or eagle, with an altar before him, on which a shade places his offerings, namely, a goose, cakes of bread, and flowers of the lotus, and awaits in humble attitude his doom. In Sanskrit the same word meanssoul,goose, andswan[?], and the Hindu poet is always punning upon it; though it might be deemed a levity to represent the immaterial portion under so unclassical an emblem. The lotus flowers are alike sacred to the Kan of the Egyptians as to Kanhaiya the mediator of the Hindus, and both are painted blue and bird-headed. The claims of Kanhaiya (contracted Kan) as the sun divinity of the Hindus will be abundantly illustrated in the account of the festivals. [The above theories are obsolete.]

28. I do not mean to derive any aid from the resemblance of names, which is here merely accidental. [Nonīta probably =Navanīta, ‘fresh butter,’ a dairy god (Macdonell-Keith,Vedic Index, i. 437).]

29. When I heard the octogenarian ruler of Kotah ask his grandson, “Bapalal, have you been tending the cows to-day?” my surprise was converted into pleasure on the origin of the custom being thus classically explained.

30. Fromchha, ‘six,’ andtar, ‘a string or wire.’

31. Strabo says the Greeks consider music as originating from Thrace and Asia, of which countries were Orpheus, Musaeus, etc.; and that others “who regard all Asia, as far as India, as a country sacred to Dionysus (Bacchus), attribute to that country the invention of nearly all the science of music. We perceive them sometimes describing the cithara of the Asiatic, and sometimes applying to flutes the epithet of Phrygian. The names of certain instruments, such as thenabla, and others likewise, are taken from barbarous tongues.” Thisnablaof Strabo is possibly thetabla, the small tabor of India. If Strabo took his orthography from the Persian or Arabic, a single point would constitute the difference between theN(ن) and theT(ﺕ). [The Arabictabl,tabla, has no connexion with Greek νάβλα, Hebrewnevel.]

32. An account of the state of musical science amongst the Hindus of early ages, and a comparison between it and that of Europe, is yet a desideratum in Oriental literature. From what we already know of the science, it appears to have attained a theoretical precision yet unknown to Europe, and that at a period when even Greece was little removed from barbarism. The inspirations of the bards of the first ages were all set to music; and the children of the most powerful potentates sang the episodes of the great epics of Valmiki and Vyasa. There is a distinguished member of the Royal Asiatic Society, and perhaps the only one, who could fill up this hiatus; and we may hope that the leisure and inclination of the Right Honourable Sir Gore Ousely will tempt him to enlighten us on this most interesting point.

33. [The lyrical drama of Jayadeva,Gītagovinda, dates from the twelfth centuryA.D.(Macdonell,Hist. Sanskrit Literature, 344 f.).]

34. I have often been struck with a characteristic analogy in the sculptures of the most ancient Saxon cathedrals in England and on the Continent, to Kanhaiya and the Gopis. Both may be intended to represent divine harmony. Did the Asi and Jits of Scandinavia, the ancestors of the Saxons, bring them from Asia?

35. [The Janamashtami, Krishna’s birthday, is celebrated on the 8th dark half of Sāwan (July-August).]

36.Trans. Royal Asiatic Society, vol. i. p. 146.

37. [Rādha was daughter of Vrishabhānu.]

38.Madhoin the dialect of Vraj.

39. We meet with various little philosophical phenomena used as similes in this rhapsody of Jayadeva. These aërolites, mentioned by a poet the contemporary of David and Solomon, are but recently known to the European philosopher. [But one was worshipped at Rome inB.C.204.]

40. This is, in allusion to the colour of Krishna, a dark blue.

41. The Indian Pluto; she is addressing the Yamuna.

42. Thus the ancient statues do not present merely the sculptor’s fancy in the zone of bells with which they are ornamented.

43. This is a favourite metaphor with the bards of India, to describe the alternations of the exciting causes of love; and it is yet more important as showing that Jayadeva was the philosopher as well as the poet of nature, in making the action of the moon upon the tides the basis of this beautiful simile.

44. This yellow robe or mantle furnishes another title of the Sun-god, namely,Pitambara, typical of the resplendence which precedes his rising and setting.

45. It will be again necessary to call to mind the colour of Krishna, to appreciate this elegant metaphor.

46. This idea is quite new.

47.Childe Harold, Canto iii.

48. The anniversary of the birth of Kanhaiya is celebrated with splendour at Sindhia’s court, where the author frequently witnessed it, during a ten years’ residence.

49. The priests of Kanhaiya, probably so called from thechobor club with which, on the annual festival, they assault the castle of Kansa, the tyrant usurper of Krishna’s birthright, who, like Herod, ordered the slaughter of all the youth of Vraj, that Krishna might not escape. TheseChaubēsare most likely theSobiiof Alexander, who occupied the chief towns of the Panjab, and who, according to Arrian, worshipped Hercules (Hari-kul-es, chief of the race of Hari), and were armed with clubs. The mimic assault of Kansa’s castle by some hundreds of these robust church militants, with their long clubs covered with iron rings, is well worth seeing. [The Chaubē Brāhmans of Mathura do not take their name fromChob, ‘a club,’ but from Skt.Chaturvedin, ‘learned in the four Vedas.’ By the Sobii the Author means the Sibi or Sivaya, inhabiting a district between the Hydaspes and the Indus (McCrindle,Alexander, 366). They have no possible connexion with the Mathura Chaubēs.]

50. [Govardhana means ‘nourisher of cattle.’]

51. [The title Guphanātha is not recorded.]

52. Jalandhara on the Indus is described by the Emperor Babur as a very singular spot, having numerous caves. The deity of the caves of Jalandhara is the tutelary deity of the Prince of Marwar. [When the body of Daksha was cut up, the breast fell at Jālandhar; the Daitya king, Jālandhara, was crushed by Siva under the Jawālamukhi hill (Āīn, ii. 314 f.).]

53. [Cave worship does not seem to be specially connected with the cult of Krishna. The mention of the cave at Govardhan seems to refer to the legend of Krishna protecting the people of Braj from a storm sent by Indra, by holding the hill over them (Growse,op. cit.60). The Gaya caves are Buddhistic, and have no connexion with Krishna (IGI, xii. 198 f.). Guphanāth does not seem to be a Krishna title, and the cave of Gopnāth in Kāthiāwar is said to derive its name from Gopsinghji, a Gohil prince, who reigned in the sixteenth century (BG, viii. 445).]

54. “In Hebrewheressignifies the sun, but in Arabic the meaning of the radical word is to guard, preserve; and ofharis, guardian, preserver” (Volney’sRuins of Empires, p. 316). [Needless to say, Elysium (Ἠλύσιον πεδίον) has no connexion with Ἥλιος, the sun.]

55. The heaven of Vishnu, Vaikuntha, is entirely of gold, and 80,000 miles in circumference. Its edifices, pillars, and ornaments are composed of precious stones. The crystal waters of the Ganges form a river in Vaikuntha, where are lakes filled with blue, red, and white water-lilies, each of a hundred and even a thousand petals. On a throne glorious as the meridian sun resting on water-lilies, is Vishnu, with Lakshmi or Sri, the goddess of abundance (the Ceres of the Egyptians and Greeks), on his right hand, surrounded by spirits who constantly celebrate the praise of Vishnu and Lakshmi, who are served by his votaries, and to whom the eagle (garuda) is door-keeper (Extract from the Mahabharata—See Ward on theHistory and Religion of the Hindus, vol. ii. p. 14).

56. [Apollo Κάρνειος was probably ‘the horned god,’ connected with κέρας, ‘a horn,’ as a deity of herdsmen (Farnell,Cults of the Greek States, iv. 131).]

57. Supposing these coincidences in the fabulous history of the ancient nations of Greece and Asia to be merely fortuitous, they must excite interest; but conjoined with various others in the history of the Herikulas of India and the Heraclidae of Greece, I cannot resist the idea that they were connected [?].

58. [The Annakūta festival, held on the first day of the light half of Kārttik (Oct.-Nov.). This was the old name of the hill which Krishna held aloft to protect his people (Growse,op. cit.300).]

59. Gibbon records a similar offering of 200,000 sesterces to the Roman church, by a stranger, in the reign of Decius [ed. W. Smith, ii. 199].

60. I enjoyed no small degree of favour with the supreme pontiff of the shrine of Apollo and all his votaries, for effecting a meeting of the seven statues of Vishnu in 1820. In contriving this I had not only to reconcile ancient animosities between the priests of the different shrines, in order to obtain a free passport for the gods, but to pledge myself to the princes in whose capitals they were established, for their safe return: for they dreaded lest bribery might entice the priests to fix them elsewhere, which would have involved their loss of sanctity, dignity, and prosperity. It cost me no little trouble, and still more anxiety, to keep the assembled multitudes at peace with each other, for they are as outrageous as any sectarians in contesting the supreme power and worth of their respective forms (rupa). Yet they all separated, not only without violence, but without even any attempt at robbery, so common on such occasions.

61. [Kānkroli, 36 miles N.E. of Udaipur city: the image is said to have been brought from MathuraA.D.1669 (Erskine ii. A. 113).]

62. [The form of Vishnu worshipped at Pāndharpur in Sholapur District. The name is probably a local corruption of Vishnupati, ‘Lord Vishnu,’ through the forms Bistu or Bittu (IA, iv. 361).]

63. [Said to mean ‘the child, giver of liberation.’]

64. Theperaof Mathura can only be made from the waters of the Yamuna, from whence it is still conveyed to Nonanda at Nathdwara, and with curds forms his evening repast.

65. [Gokul is not an island, but a suburb of Mahāban in Mathura District.]

66. [Pāndurang is said to mean ‘white-coloured’; but others believe it to be the Sanskritized form of Pandaraga, that is, ‘belonging to Pandargē,’ the old name of Pāndharpur (BG, xx. 423).]

67. Gosain is a title more applicable to thecélibataireworshippers of Hara than of Hari—of Jupiter than of Apollo. It is alleged that the Emperor Akbar first bestowed this epithet on the high-priest of Krishna, whose rites attracted his regard. They were previously called Dikshit, ‘one who performs sacrifice,’ a name given to a very numerous class of Brahmans. TheGotrācharya, or genealogical creed of the high-priest, is as follows: “Tailang Brahman,Bharadwaja gotra,[A]Gurukula,[B]Taittari sakha;i.e.Brahman of Telingana, of the tribe of Bharadwaja, of the race of Guru, of the branch Taittari.”

A. Bhāradwaja was a celebrated founder of a sect in the early ages.

B. Guru is an epithet applied to Vrishapati, ‘Lord of the bull,’ the Indian Jupiter, who is called the Guru, preceptor or guardian of the gods. [Brihaspati, ‘Lord of prayer,’ the regent of the planet Jupiter, is confused with Vrishapati. ‘Lord of the bull,’ an epithet of Siva.]

68. The high-priest of Jalandharnath used to appear at the head of a cavalcade far more numerous than any feudal lord of Marwar. A sketch of this personage will appear elsewhere. These Brahmans were not a jot behind the ecclesiastical lords of the Middle Ages, who are thus characterized:“Les seigneurs ecclésiatiques, malgré l’humilité chrétienne, ne se sont pas montrés moins orgueilleux que les nobles laïcs. Le doyen du chapitre de Notre Dame du Port, à Clermont, pour montrer sa grande noblesse, officiait avec toute la pompe féodale. Étant à l’autel, il avait l’oiseau sur la perche gauche, et on portait devant lui la hallebarde; on la lui portait aussi de la même manière pendant qu’on chantait l’évangile, et aux processions il avait lui-même l’oiseau sur le poing, et il marchait à la tête de ses serviteurs, menant ses chiens de chasse” (Dict. de l’Anc. Régime, p. 380).

69. The first letter I received on reaching England after my long residence in India was from this priest, filled with anxious expressions for my health, and speedy return to protect the lands and sacred kine of Apollo.

APPENDIX

Grant of the Rathor Rani, the Queen-Mother of Udaipur, on the death of her Son, the Heir-Apparent, Prince Amra.

Siddh Sri Bari[a4.20.1]Rathorji to the Patels and inhabitants of Girwa.[a4.20.2]The four bighas of land, belonging to the Jat Roga, have been assigned to the Brahman Kishna on the Anta Samya (final epoch) of Lalji.[a4.20.3]Let him possess the rents thereof.[a4.20.4]The dues for wood and forage (khar lakar) contributions (barar) are renounced by the State in favour of the Brahmans.

Samvat 1875, Amavas 15th of Asoj,A.D.1819.

Grant held by a Brahman of Birkhera.

“A Brahman’s orphan was compelled by hunger to seek sustenance in driving an oil-mill; instead of oil the receptacle was filled with blood. The frightened oilman demanded of the child who he was; ‘A Brahman’s orphan,’ was the reply. Alarmed at the enormity of his guilt in thus employing the son of a priest, he covered the palm of his hand with earth, in which he sowed the tulasi seed,[5]and went on a pilgrimage to Dwarka.He demanded the presence (darsana) of the god; the priests pointed to the ocean, when he plunged in, and had an interview with Dwarkanath, who presented him with a written order on the Rana for forty-five bighas of land. He returned and threw the writing before the Rana, on the steps of the temple of Jagannath. The Rana read the writing of the god, placed it on his head, and immediately made out the grant. This is three hundred and fifty years ago, as recorded by an inscription on stone, and his descendant, Kosala, yet enjoys it.”

(A true Translation.)J. Tod.

The Palod inscription is unfortunately mislaid; but in searching for it, another was discovered from Aner, four miles south-west of the ancient Morwan, where there is a temple to the four-armed divinity (Chaturbhuja), endowed in Samvat 1570, by Rana Jagat Singh [553]. On one of the pillars of the temple is inscribed a voluntary gift made in Samvat 1845, and signed by the village Panch, of the first-fruits of the harvest, namely, two sers and a half (five pounds weight) from eachkhal[6]of the spring, and the same of the autumnal harvests.

Sri Amra Sing (II.) etc., etc.

Whereas the shrine of Sri Pratap-Iswara (the God of Fortune) has been erected in the meadows of Rasmi, all the groves and trees are sacred to him; whoever cuts down any of them is an offender to the State, and shall pay a fine of three hundred rupees, and theass[7]shall be the portion of the officers of government who suffer it.

Pus. 14, Samvat 1712 (A.D.1656).

Maharana Sri Raj Singh, commanding.

To the Nobles, Ministers, Patels,[8]Patwaris,[8]of the ten thousand [villages] of Mewar (das sahas Mewar-ra), according to your stations—read!

1. From remote times, the temples and dwellings of the Jainshave been authorized; let none therefore within their boundaries carry animals to slaughter—this is their ancient privilege.

2. Whatever life, whether man or animal, passes their abode for the purpose of being killed, is saved (amara).[9]

3. Traitors to the State, robbers, felons escaped confinement, who may fly for sanctuary (saran) to the dwellings (upasra)[10]of the Yatis,[11]shall not there be seized by the servants of the court.

4. Thekunchi[12](handful) at harvest, themutthi(handful) ofkirana, the charity lands (dholi), grounds, and houses, established by them in the various towns, shall be maintained.

5. This ordinance is issued in consequence of the representation of the Rikh[13]Mana, to whom is granted fifteen bighas ofadhan[14]land, and twenty-five ofmaleti.[14]The same quantity of each kind in each of the districts of Nimach and Nimbahera.—Total in three districts, forty-five bighas ofadhan, and seventy-five ofmal[15][554].

On seeing this ordinance, let the land be measured and assigned, and let none molest the Yatis, but foster their privileges. Cursed be he who infringes them—the cow to the Hindu—the hog and corpse to the Musalman.

(By command.)Samvat 1749, Magh sudi 5th,A.D.1693.Sah Dyal(Minister).

(By command.)

Samvat 1749, Magh sudi 5th,A.D.1693.Sah Dyal(Minister).

Maharaja Chhattar Singh (one of the Rana’s sons), commanding.

In the town of Rasmi, whoever slays sheep, buffaloes, goats, or other living thing, is a criminal to the State; his house, cattle, and effects shall be forfeited, and himself expelled the village.

(By command).Pus Sudi 14, Samvat 1705,A.D.1649. The PancholiDamaka Das.

(By command).

Pus Sudi 14, Samvat 1705,A.D.1649. The PancholiDamaka Das.

No. VII

Maharana Jai Singh to the inhabitants of Bakrol; printers, potters, oilmen, etc., etc., commanding.

From the 11th Asarh (June) to the full moon of Asoj (September), none shall drain the waters of the lake; no oil-mill shall work, or earthen vessel be made, during these the four rainy months.[16]

Maharana Sri Jagat Singh II., commanding.

The village of Siarh in the hills, of one thousand rupees yearly rent, having been chosen by Nathji (thegod) for his residence, and given up by Rana Raghude,[17]I have confirmed it. The Gosain[18]and his heirs shall enjoy it for ever.

Samvat 1793,A.D.1737.

Siddh Sri Maharaja Dhiraj, Maharana Sri Bhim Singhji, commanding.

The undermentioned towns and villages were presented to Sriji[19]by copper-plate. The revenues (hasil),[20]contributions (barar), taxes, dues (lagat-be-lagat), trees, shrubs, foundations and boundaries (nim-sim), shall all belong to Sriji. If of my seed, none will ever dispute this [555].

The ancient copper-plate being lost, I have thus renewed it.

Here follows a list of thirty-four entire towns and villages, many from the fisc, or confirmations of the grants of the chiefs, besides various parcels of arable land, from twenty to one hundred and fifty bighas, in forty-six more villages, from chiefs of every class, and patches of meadowland (bira) in twenty more.

Sri Maharana Bhima Singhji, commanding.

To the towns of Sriji, or to the [personal] lands of the Gosainji,[21]no molestation shall be offered. No warrants or exactions shall be issued or levied upon them. All complaints, suits, or matters, in which justice is required, originating in Nathdwara, shall be settled there; none shall interfere therein, and the decisions of the Gosainji I shall invariably confirm. The town and transit duties[22](of Nathdwara and villages pertaining thereto), the assay (parkhai)[22]fees from the public markets, duties on precious metals (kasoti),[4.a.22] all brokerage (dalali), and dues collected at the four gates; all contributions and taxes of whatever kind, are presented as an offering to Sriji; let the income thereof be placed in Sriji’s coffers.

All the products of foreign countries imported by the Vaishnavas,[23]whether domestic or foreign, and intended for consumption at Nathdwara,[24]shall be exempt from duties. The right of sanctuary (saran) of Sriji, both in the town and in all his other villages,[25]will be maintained: the Almighty will take cognisance of any innovation. Wherefore, let all chiefs, farmers of duties, beware of molesting the goods of Nathji (thegod), and wherever such may halt, let guards be provided for their security, and let each chief convey them through his bounds in safety. If of my blood, or if my servants, this warrant will be obeyed for ever and for ever. Whoever resumes this grant will be a caterpillar in hell during 60,000 years.

By command—through the chief butler (Paneri) Eklingdas: written by Surat Singh, son of Nathji Pancholi, Magh sudi 1st, Samvat 1865;A.D.1809.

Personal grant to the high-priest, Damodarji Maharaj. 6000 Swasti Sri, from the abode at Udaipur, Maharana Sri Bhim Singhji, commanding [556].

To all the chieftains, landholders, managers of the crown anddeorhi[26]lands, to all Patels, etc., etc., etc. As an offering to the Sri Gosainji two rupees have been granted in every village throughout Mewar, one in each harvest—let no opposition be made thereto. If of my kin or issue, none will revoke this—thean(oath of allegiance) be upon his head. By command, through Parihara Mayaram, Samvat 1860, Jeth sudi 5th Mangalwar;A.D.1804.

At one side of the patent, in the Rana’s own hand, “An offering to Sri Girdhariji[27]Maharaj—If of my issue none will disobey—who dares, may the Almighty punish!”

Maharana Bhim Singh, commanding.

To the Mandir (minster) of Sri Murali Manohar (flute delighting), situated on the dam of the lake at Mandalgarh, the following grant has been made, with all the dues, income, and privileges, viz.:

1. The hamlet called Kotwalkhera, with all thereto appertaining.

2. Three rupees’ worth of saffron monthly from the transit duty chabutra.[28]

3. From the police-office of Mandalgarh:

Three tunics (baga) for the idol on each festival, viz. Ashtami, Jaljatra, and Vasant Panchami.[29]

Five rupees’ worth of oil[30]on the Jaljatra, and two and a half in the full moon of Karttik [Oct.-Nov.].

4. Both gardens under the dam of the lake, with all the fruits and flowers thereof.

5. TheInch[31]on all the vegetables appertaining to the prince.

6.Kunchianddalali, or the handful at harvest, and all brokerage.

7. The income arising from the sale of the estates is to be applied to the repairs of the temple and dam.

Margsir [Nov.-Dec.] Sudi 1, Samvat 1866;A.D.1810 [557].

a4.20.1. The great Rathor queen. There were two of this tribe; she was the queen-mother.

a4.20.2. [The tract in the centre of the State, including Udaipur city.]

a4.20.3. An endearing epithet, applied to children, fromlarla, beloved.

a4.20.4. It is customary to call these grants to religious orders ‘grants of land,’ although they entitle only the rents thereof; for there is no seizin of the land itself, as numerous inscriptions testify, and which, as well as the present, prove the proprietary right to be in the cultivator only. Thetamba-pattra,[a4.20.4.A]or copper-plate patent (by which such grants are probably designated) of Yasodharman,[a4.20.4.B]the Pramara prince of Ujjain, seven hundred years ago, is good evidence that the rents only are granted; he commands the crown tenants of the two villages assigned to the temple “to pay all dues as they arise—money-rent—first share of produce,” not a word of seizing of the soil. SeeTransactions of the Royal Asiatic Society, vol. i. p. 223.

a4.20.4.A. To distinguish them from grants of land to feudal tenants, which patents (patta) are manuscript.

a4.20.4.B. [He defeated Mihiragula, leader of the White Huns, aboutA.D.528 (Smith,EHI, 318).]

5. [The sacred basil plant,Ocymum sanctum.]

6. Akhalis one of the heaps after the corn is thrashed out, aboutfive maunds[400 lbs.].

7. Thegadha-ghalis a punishment unknown in any but the Hindu code; the hieroglyphic import appears on the pillar, and must be seen to be understood.

8. Revenue officers.

9. Literally ‘immortal,’ frommara, ‘death,’ and the privative prefix.

10. Schools or colleges of the Yatis.

11. Priests of the Jains.

12.Kunchiandmutthiare both a ‘handful’; the first is applied to grain in the stalk at harvest time; the other to such edibles in merchandise as sugar, raisins, etc., collectively termedkirana.

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