ILLUSTRATIONS

Portrait of Colonel James Tod Frontispiece
  TO FACE PAGE
 
Kanhaiya and Rādha 630
 
Columns of Temples at Chandrāvati 670
 
Portraits of a Rājputni, a Rājput, a Gūsāīn, etc. 708
 
Valley of Udaipur 760
 
Citadel of the Hill Fortress of Kūmbhalmer 776
 
Jain Temple in the Fortress of Kūmbhalmer 780
 
Ruins in Kūmbhalmer 782
 
Koli and Bhīl; Chāran or Bard 788
 
Jāt Peasant of Mārwār. Rājput Foot Soldier of Mārwār 812
 
Town and Fort of Jodhpur 820
 
Rock Sculptures at Mandor; Chāmunda, Kankāli 842
 
Rock Sculptures at Mandor; Mallināth, Nāthji 844
 
Rock Sculptures at Mandor; Rāmdeo Rāthor, Pābuji, etc. 846
 
Rock Sculptures at Mandor; Gūga the Chauhān, Harbuji Sānkhla 848
 
Rock Sculptures at Mandor; Mehaji Mangalia 850
 
Paiks of Mārwār 860
 
Durga Dās; Mahārāja Sher Singh of Rian 866
 
The Sacred Lake of Pushkar in Mārwār 892
 
Ancient Jain Temple at Ajmer 896
 
Fortress and Town of Ajmer 900
 
Castle of Bhinai 904
 
Source of the Berach River, and Hunting Seat of the Rāna 910
 
Bridge of Nūrābād 914
 
The late Mahārāja Sir Sumer Singh, of Jodhpur (b. 1901; d. 1918), and his brother, the present Mahārāja Ummed Singh (b. 1903) 928
 
Horoscope of Rāja Abhai Singh Page 1019
ANNALS AND ANTIQUITIES
OF RAJASTHAN

BOOK IV—Continued
RELIGIOUS ESTABLISHMENTS, FESTIVALS,
AND CUSTOMS OF MEWĀR

CHAPTER 19

Influence of the Priesthood.

—In all ages the ascendancy of the hierarchy is observable; it is a tribute paid to religion through her organs. Could the lavish endowments and extensive immunities of the various religious establishments in Rajasthan be assumed as criteria of the morality of the inhabitants, we should be authorized to assign them a high station in the scale of excellence. But they more frequently prove the reverse of their position; especially the territorial endowments, often the fruits of a death-bed repentance,[1] which, prompted by superstition or fear, compounds for past crimes by posthumous profusion, although vanity not rarely lends her powerful aid. There is scarcely a State in Rajputana in which one-fifth of the soil is not assigned for the support of the temples, their ministers, the secular Brahmans, bards, and [508] genealogists. But the evil was not always so extensive; the abuse is of modern growth.

Weighing of Princes against Gold.

—An anecdote related of the Rajas of Marwar and Amber, always rivals in war, love, and folly, will illustrate the motives of these dismemberments. During the annual pilgrimage to the sacred lake of Pushkar, it is the custom for these lords of the earth to weigh their persons against all that is rare, in gold, gems, and precious cloths; which are afterwards distributed to the priests.[2] The Amber chief had the advantage of a full treasury and a fertile soil, to which his rival could oppose a more extended sway over a braver race; but his country was proverbially poor, and at Pushkar, the weight of the purse ranks above the deeds of the sword. As these princes were suspended in the scale, the Amber Raja, who was balanced against the more costly material, indirectly taunted his brother-in-law on the poverty of his offerings, who would gladly, like the Roman, have made up the deficiency with his sword. But the Marwar prince had a minister of tact, at whose suggestion he challenged his rival (of Amber) to equal him in the magnitude of his gift to the Brahmans. On the gage being accepted, the Rathor exclaimed, “Perpetual charity (sasan)[3] of all the lands held by the Brahmans in Marwar!” His unreflecting rival had commenced the redemption of his pledge, when his minister stopped the half-uttered vow, which would have impoverished the family for ever; for there were ten Brahmans in Amber who followed secular employments, cultivating or holding lands in usufruct, to one in Marwar. Had these lords of the earth been left to their misguided vanity, the fisc of each state would have been seriously curtailed.

Grants to Brāhmans and Devotees.

—The Brahmans, Sannyasis, and Gosains are not behind those professional flatterers, the Bards; and many a princely name would have been forgotten but for the record of the gift of land. In Mewar, the lands in sasan, or religious grants, amount in value to one-fifth of the revenue of the State, and the greater proportion of these has arisen out of the prodigal mismanagement of the last century. The dilapidated state of the country, on the general pacification in A.D. 1818, afforded a noble opportunity to redeem in part these alienations, without the penalty of denunciation attached to the resumer of sacred charities. But death, famine, and exile, which had left but few of the grantees in a capacity to return and reoccupy the lands, in vain coalesced to restore the fisc of Mewar. The Rana dreaded a “sixty thousand [509] years’ residence in hell,” and some of the finest land of his country is doomed to remain unproductive. In this predicament is the township of Menal,[4] with 50,000 bighas (16,000 acres), which with the exception of a nook where some few have established themselves, claiming to be descendants of the original holders, are condemned to sterility, owing to the agricultural proprietors and the rent-receiving Brahmans being dead; and apathy united to superstition admits their claims without inquiry.

The antiquary, who has dipped into the records of the dark period in European church history, can have ocular illustration in Rajasthan of traditions which may in Europe appear questionable. The vision of the Bishop of Orleans,[5] who saw Charles Martel in the depths of hell, undergoing the tortures of the damned, for having stripped the churches of their possessions, “thereby rendering himself guilty of the sins of all those who had endowed them,” would receive implicit credence from every Hindu, whose ecclesiastical economy might both yield and derive illustration from a comparison, not only with that of Europe, but with the more ancient Egyptian and Jewish systems, whose endowments, as explained by Moses and Ezekiel, bear a strong analogy to his own. The disposition of landed property in Egypt, as amongst the ancient Hindus, was immemorially vested in the cultivator; and it was only through Joseph’s ministry in the famine that “the land became Pharaoh’s, as the Egyptians sold every man his field.”[6] And the coincidence is manifest even in the tax imposed on them as occupants of their inheritance, being one-fifth of the crops to the king, while the maximum rate among the Hindus is a sixth.[7] The Hindus also, in visitations such as that which occasioned the dispossession of the ryots of Egypt, can mortgage or sell their patrimony (bapota). Joseph did not attempt to infringe the privileges of the sacred order when the whole of Egypt became crown-land, “except the lands of the priests, which became not Pharaoh’s”; and these priests, according to Diodorus, held for themselves and the sacrifices no less than one-third of the lands of Egypt. But we learn from [510] Herodotus, that Sesostris, who ruled after Joseph’s ministry, restored the lands to the people, reserving the customary tax or tribute.[8]

The prelates of the middle ages of Europe were often completely feudal nobles, swearing fealty and paying homage as did the lay lords.[9] In Rajasthan, the sacerdotal caste not bound to the altar may hold lands and perform the duties of vassalage:[10] but of late years, when land has been assigned to religious establishments, no reservation has been made of fiscal rights, territorial or commercial. This is, however, an innovation; since, formerly, princes never granted, along with territorial assignments, the prerogative of dispensing justice, of levying transit duties, or exemption from personal service of the feudal tenant who held on the land thus assigned. Well may Rajput heirs exclaim with the grandson of Clovis, “our exchequer is impoverished, and our riches are transferred to the clergy.”[11] But Chilperic had the courage to recall the grants of his predecessors, which, however, the pious Gontram re-established. Many Gontrams could be found, though but few Chilperics, in Rajasthan: we have, indeed, one in Jograj,[12] the Rana’s ancestor, almost a contemporary of the Merovingian king, who not only resumed all the lands of the Brahmans, but put many of them to death, and expelled the rest his dominions.[13]

It may be doubted whether vanity and shame are not sufficient in themselves to prevent a resumption of the lands of the Mangtas or mendicants, as they style all those ‘who extend the palm,’ without the dreaded penalty, which operates very slightly on the sub-vassal or cultivator, who, having no superfluity, defies their anathemas when they attempt to wrest from him, by virtue of the crown-grant, any of his long-established rights. By these, the threat of impure transmigration is despised; and the Brahman may spill his blood on the threshold of his dwelling or in the field in dispute, which will be relinquished by the owner but with his life. The Pat Rani, or chief queen, on the death of Prince Amra, the heir-apparent, in 1818, bestowed a grant of fifteen bighas of land, in one of the central districts, on a Brahman who had assisted in the funeral rites of her son. With grant in hand [511], he hastened to the Jat proprietor, and desired him to make over to him the patch of land. The latter coolly replied that he would give him all the prince had a right to, namely the tax. The Brahman threatened to spill his own blood if he did not obey the command, and gave himself a gash in a limb; but the Jat was inflexible, and declared that he would not surrender his patrimony (bapota) even if he slew himself.[14] In short, the

ryot of Mewar would reply, even to his sovereign, if he demanded his field, in the very words of Naboth to Ahab, king of Israel, when he demanded the vineyard contiguous to the palace: “The Lord forbid it me that I should give the inheritance of my fathers unto thee.”

Tithes, Temples.

—But the tithes, and other small and legally established rights of the hierarchy, are still religiously maintained. The village temple and the village priest are always objects of veneration to the industrious husbandman, on whom superstition acts more powerfully than on the bold marauding Rajput, who does not hesitate to demand salvamenta (rakhwali) from the lands of Kanhaiya or Eklinga. But the poor ryot of the nineteenth century of Vikrama has the same fears as the peasants of Charlemagne, who were made to believe that the ears of corn found empty had been devoured by infernal spirits, reported to have said they owed their feast to the non-payment of tithes.[15]

Political Influence of Brāhmans.

—The political influence of the Brahmans is frequently exemplified in cases alike prejudicial to the interests of society and the personal welfare of the sovereign. The latter is often surrounded by lay-Brahmans as confidential servants, in the capacities of butler, keeper of the wardrobe, or seneschal,[16] besides the Guru or domestic chaplain, who to the duty of ghostly comforter sometimes joins that of [512] astrologer and physician, in which case God help the prince![17] These Gurus and Purohits, having the education of the children, acquire immense influence, and are not backward in improving “the greatness thrust upon them.” They are all continually importuning their prince for grants of land for themselves and the shrines they are attached to; and every chief, as well as every influential domestic, takes advantage of ephemeral favour to increase the endowments of his tutelary divinity. The Peshwas of Satara are the most striking out of numerous examples.

In the dark ages of Europe the monks are said to have prostituted their knowledge of writing to the forging of charters in their own favour: a practice not easily detected in the days of ignorance.[18] The Brahmans, in like manner, do not scruple to employ this method of augmenting the wealth of their shrines; and superstition and indolence combine to support the deception There is not a doubt that the grand charter of Nathdwara was a forgery, in which the prince’s butler was bribed to aid; and report alleges that the Rana secretly favoured an artifice which regard to opinion prevented him from overtly promulgating. Although the copper-plate had been buried under ground, and came out disguised with a coating of verdigris, there were marks which proved the date of its execution to be false. I have seen charters which, it has been gravely asserted, were granted by Rama upwards of three thousand years ago! Such is the origin assigned to one found in a well at the ancient Brahmpuri, in the valley of the capital. If there be sceptics as to its validity, they are silent ones; and this copper-plate of the brazen age [513] is worth gold to the proprietor.[19] A census[20] of the three central districts of Mewar discovered that more than twenty thousand acres of these fertile lands, irrigated by the Berach and Banas rivers, were distributed in isolated portions, of which the mendicant castes had the chief share, and which proved fertile sources of dispute to the husbandman and the officers of the revenue. From the mass of title-deeds of every description by which these lands were held, one deserves to be selected, on account of its being pretended to have been written and bestowed on the incumbent’s ancestor by the deity upwards of three centuries ago, and which has been maintained as a bona-fide grant of Krishna[21] ever since. By such credulity and apathy are the Rajput States influenced: yet let the reader check any rising feeling of contempt for Hindu legislation, and cast a retrospective glance at the page of European church history, where he will observe in the time of the most potent of our monarchs that the clergy possessed one-half of the soil:[22] and the chronicles of France will show him Charlemagne on his death-bed, bequeathing two-thirds of his domains to the church, deeming the remaining third sufficient for the ambition of four sons. The same dread of futurity, and the hope to expiate the sins of a life, at its close, by gifts to the organs of religion, is the motive for these unwise alienations, whether in Europe or in Asia. Some of these establishments, and particularly that at Nathdwara, made a proper use of their revenues in keeping up the Sada-Brat, or perpetual charity, though it is chiefly distributed to religious pilgrims: but among the many complaints made of the misapplication of the funds, the diminution of this hospitable right is one; while, at other shrines, the avarice of the priests is observable in the coarseness of the food dressed for sacrifice and offering.

Tithes levied by Brāhmans.

—Besides the crown-grants to the greater establishments, the Brahmans received petty tithes from the agriculturist, and a small duty from the trader, as mapa or metage, throughout every township, corresponding with the scale of the village-chapel. An inscription found by the author at the town of Palod,[23] and dated nearly seven centuries back, affords a good specimen of the claims of the village [514] priesthood. The following are among the items. The serana, or a ser, in every maund, being the fortieth part of the grain of the unalu, or summer-harvest; the karpa, or a bundle from every sheaf of the autumnal crops, whether makai (Indian corn), bajra or juar (maize) [millet], or the other grains peculiar to that season.[24]

They also derive a tithe from the oil-mill and sugar-mill, and receive a kansa or platter of food on all rejoicings, as births, marriages, etc., with charai, or the right of pasturage on the village common; and where they have become possessed of landed property they have halma, or unpaid labour in man and beasts, and implements, for its culture: an exaction well known in Europe as one of the detested corvées of the feudal system of France,[25] the abolition of which was the sole boon the English husbandman obtained by the charter of Runymede. Both the chieftain and the priest exact halma in Rajasthan; but in that country it is mitigated, and abuse is prevented, by a sentiment unknown to the feudal despot of the middle ages of Europe, and which, though difficult to define, acts imperceptibly, having its source in accordance of belief, patriarchal manners, and clannish attachments.

Privileges of Saivas and Jains.

—I shall now briefly consider the privileges of the Saivas and Jains—the orthodox and heterodox sects of Mewar; and then proceed to those of Vishnu, whose worship is the most prevalent in these countries, and which I am inclined to regard as of more recent origin.

Worship of Siva.

—Mahadeva, or Iswara, is the tutelary divinity of the Rajputs in Mewar; and from the early annals of the dynasty appears to have been, with his consort Isani, the sole object of Guhilot adoration. Iswara is adored under the epithet of Eklinga,[26] and is either worshipped in his monolithic symbol, or as Iswara Chaumukhi, the quadriform divinity, represented by a bust with four faces. The sacred bull, Nandi, has his altar attached to all the shrines of Iswara, as was that of Mneves or Apis to those of the Egyptian Osiris. Nandi has occasionally his separate shrines, and there is one in the valley of Udaipur which has the reputation of being oracular as regards the seasons. The bull was the steed of Iswara, and [515] carried him in battle; he is often represented upon it, with his consort Isani, at full speed. I will not stop to inquire whether the Grecian fable of the rape of Europa[27] by the tauriform Jupiter may not be derived, with much more of their mythology, from the Hindu pantheon; whether that pantheon was originally erected on the Indus, or the Ganges, or the more central scene of early civilization, the banks of the Oxus. The bull was offered to Mithras by the Persian, and opposed as it now appears to Hindu faith, he formerly bled on the altars of the Sun-god, on which not only the Baldan,[28] ‘offering of the bull,’ was made, but human sacrifices.[29] We do not learn that the Egyptian priesthood presented the kindred of Apis to Osiris, but as they were not prohibited from eating beef, they may have done so.

The Temple of Eklinga.

—The shrine of Eklinga is situated in a defile about six [twelve] miles north of Udaipur. The hills towering around it on all sides are of the primitive formation, and their scarped summits are clustered with honeycombs.[30] There are abundant small springs of water, which keep verdant numerous shrubs, the flowers of which are acceptable to the deity; especially the kaner or oleander, which grows in great luxuriance on the Aravalli. Groves of bamboo and mango were formerly common, according to tradition; but although it is deemed sacrilege to thin the groves of Bal,[31] the bamboo has been nearly destroyed: there are, however, still many trees sacred to the deity scattered around. It would be difficult to convey a just [516] idea of a temple so complicated in its details. It is of the form commonly styled pagoda, and, like all the ancient temples of Siva, its sikhara, or pinnacle, is pyramidal. The various orders of Hindu sacred architecture are distinguished by the form of the sikhara, which is the portion springing from and surmounting the perpendicular walls of the body of the temple. The sikhara of those of Siva is invariably pyramidal, and its sides vary with the base, whether square or oblong. The apex is crowned with an ornamental figure, as a sphinx, an urn, a ball, or a lion, which is called the kalas. When the sikhara is but the frustum of a pyramid, it is often surmounted by a row of lions, as at Bijolia. The fane of Eklinga is of white marble and of ample dimensions. Under an open-vaulted temple supported by columns, and fronting the four-faced divinity, is the brazen bull Nandi, of the natural size; it is cast, and of excellent proportions. The figure is perfect, except where the shot or hammer of an infidel invader has penetrated its hollow flank in search of treasure. Within the quadrangle are miniature shrines, containing some of the minor divinities.[32] The high-priest of Eklinga, like all his order, is doomed to celibacy, and the office is continued by adopted disciples. Of such spiritual descents they calculate sixty-four since the Sage Harita, whose benediction obtained for the Guhilot Rajput the sovereignty of Chitor, when driven from Saurashtra by the Parthians.

The priests of Eklinga are termed Gosain or Goswami, which signifies ‘control over the senses’! The distinguishing mark of the faith of Siva is the crescent on the forehead:[33] the hair is braided and forms a tiara round the head, and with its folds a chaplet of the lotus-seed is often entwined. They smear the body with ashes, and use garments dyed of an orange hue. They bury their dead in a sitting [517] posture, and erect tumuli over them, which are generally conical in form.[34] It is not uncommon for priestesses to officiate in the temple of Siva. There is a numerous class of Gosains who have adopted celibacy, and who yet follow secular employments both in commerce and arms. The mercantile Gosains[35] are amongst the richest individuals in India, and there are several at Udaipur who enjoy high favour, and who were found very useful when the Mahrattas demanded a war-contribution, as their privileged character did not prevent their being offered and taken as hostages for its payment. The Gosains who profess arms, partake of the character of the knights of St. John of Jerusalem. They live in monasteries scattered over the country, possess lands, and beg, or serve for pay when called upon. As defensive soldiers, they are good. Siva, their patron, is the god of war, and like him they make great use of intoxicating herbs, and even of spirituous liquors. In Mewar they can always muster many hundreds of the Kanphara[36] Jogi, or ‘split-ear ascetics,’ so called from the habit of piercing the ear and placing therein a ring of the conch-shell, which is their battle-trumpet. Both Brahmans and Rajputs, and even Gujars, can belong to this order, a particular account of whose internal discipline and economy could not fail to be interesting. The poet Chand gives an animated description of the body-guard of the King of Kanauj, which was composed of these monastic warriors.

Priestly Functions of the Mewār Rānas.

—The Ranas of Mewar, as the diwans, or vicegerents of Siva, when they visit the temple supersede the high priest in his duties, and perform the ceremonies, which the reigning prince does with peculiar correctness and grace.[37]

Privileges of Jains.

—The shrine of Eklinga is endowed with twenty-four large villages from the fisc, besides parcels of land from the chieftains; but the privileges of the tutelary divinity have been waning since Kanhaiya fixed his residence amongst them; and as the priests of Apollo complained that the god was driven from the sacred mount [518] Govardhana, in Vraj, by the influence of those of Jupiter[38] with Shah Jahan, the latter may now lament that the day of retribution has arrived, when propitiation to the Preserver is deemed more important than to the Destroyer. This may arise from the personal character of the high priests, who, from their vicinity to the court, can scarcely avoid mingling in its intrigues, and thence lose in character: even the Ranis do not hesitate to take mortgages on the estates of Bholanath.[39] We shall not further enlarge on the immunities to Eklinga, or the forms in which they are conveyed, as these will be fully discussed in the account of the shrine of Krishna; but proceed to notice the privileges of the heterodox Jains—the Vidyavan[40] or Magi of Rajasthan. The numbers and power of these sectarians are little known to Europeans, who take it for granted that they are few and dispersed. To prove the extent of their religious and political power, it will suffice to remark that the pontiff of the Khadatara-gachchha,[41] one of the many branches of this faith, has 11,000 clerical disciples scattered over India; that a single community, the Osi or Oswal,[42] numbers 100,000 families; and that more than half [519] of the mercantile wealth of India passes through the hands of the Jain laity. Rajasthan and Saurashtra are the cradles of the Buddhist or Jain faith, and three out of their five sacred mounts, namely, Abu, Palitana,[43] and Girnar, are in these countries. The officers of the State and revenue are chiefly of the Jain laity, as are the majority of the bankers, from Lahore to the ocean. The chief magistrate and assessors of justice, in Udaipur and most of the towns of Rajasthan, are of this sect; and as their voluntary duties are confined to civil cases, they are as competent in these as they are the reverse in criminal cases, from their tenets forbidding the shedding of blood. To this leading feature in their religion they owe their political debasement: for Kumarpal, the last king of Anhilwara of the Jain faith, would not march his armies in the rains, from the unavoidable sacrifice of animal life that must have ensued. The strict Jain does not even maintain a lamp during that season, lest it should attract moths to their destruction.

Absence of Intolerance.

—The period of sectarian intolerance is now past; and as far as my observation goes, the ministers of Vishnu, Siva, and Buddha view each other without malignity; which feeling never appears to have influenced the laity of either sect, who are indiscriminately respectful to the ministers of all religions, whatever be their tenets. It is sufficient that their office is one of sanctity, and that they are ministers of the Divinity, who, they say, excludes the homage of none, in whatever tongue or whatever manner he is sought; and with this spirit of entire toleration, the devout missionary, or Mulla, would in no country meet more security or hospitable courtesy than among the Rajputs. They must, however, adopt the toleration they would find practised towards themselves, and not exclude, as some of them do, the races of Surya and Chandra from divine mercy, who, with less arrogance, and more reliance on the compassionate nature of the Creator, say, he has established a variety of paths by which the good may attain beatitude.

Mewar has, from the most remote period, afforded a refuge to the followers of the Jain faith, which was the religion of Valabhi, the first capital of the Rana’s ancestors, and many monuments attest the support this family has granted to its [520] professors in all the vicissitudes of their fortunes. One of the best preserved monumental remains in India is a column most elaborately sculptured, full seventy feet in height, dedicated to Parsvanath, in Chitor.[44] The noblest remains of sacred architecture, not in Mewar only, but throughout Western India, are Buddhist or Jain:[45] and the many ancient cities where this religion was fostered, have inscriptions which evince their prosperity in these countries, with whose history their own is interwoven. In fine, the necrological records of the Jains bear witness to their having occupied a distinguished place in Rajput society; and the privileges they still enjoy, prove that they are not overlooked. It is not my intention to say more on the past or present history of these sectarians, than may be necessary to show the footing on which their establishments are placed; to which end little is required beyond copies of a few simple warrants and ordinances in their favour.[46] Hereafter I may endeavour to add something to the knowledge already possessed of these deists of Rajasthan, whose singular communities contain mines of knowledge hitherto inaccessible to Europeans. The libraries of Jaisalmer in the desert, of Anhilwara, the cradle of their faith, of Cambay, and other places of minor importance, consist of thousands of volumes. These are under the control, not of the priests alone, but of communities of the most wealthy and respectable amongst the laity, and are preserved in the crypts of their temples, which precaution ensured their preservation, as well as that of the statues of their deified teachers, when the temples themselves were destroyed by the Muhammadan invaders, who paid more deference to the images of Buddha than those of Siva or Vishnu. The preservation of the former may be owing to the natural formation of their statues; for while many of Adinath, of Nemi, and of Parsva have escaped the hammer, there is scarcely an Apollo or a Venus, of any antiquity, entire, from Lahore to Rameswaram. The two arms of these theists sufficed for their protection; while the statues of the polytheists have met with no mercy.

Grant of Rāna Rāj Singh.

—No. V.[47] is the translation of a grant by the celebrated Rana Raj Singh, the gallant and successful opponent of Aurangzeb in many a battle. It is at once of a general and special nature, containing a confirmation of the old privileges of the sect, and a mark of favour to a priest of some distinction, called Mana. It is well known [521] that the first law of the Jains, like that of the ancient Athenian lawgiver Triptolemus, is, “Thou shalt not kill,” a precept applicable to every sentient thing. The first clause of this edict, in conformity thereto, prohibits all innovation upon this cherished principle; while the second declares that even the life which is forfeited to the laws is immortal (amara) if the victim but passes near their abodes. The third article defines the extent of saran, or sanctuary, the dearest privilege of the races of these regions. The fourth article sanctions the tithes, both on agricultural and commercial produce; and makes no distinction between the Jain priests and those of Siva and Vishnu in this source of income, which will be more fully detailed in the account of Nathdwara. The fifth article is the particular gift to the priest; and the whole closes with the usual anathema against such as may infringe the ordinance.

The Jain Retreat.

—The edicts Nos. VI. and VII.,[48] engraved on pillars of stone in the towns of Rasmi and Bakrol, further illustrate the scrupulous observances of the Rana’s house towards the Jains; where, in compliance with their peculiar doctrine, the oil-mill and the potter’s wheel suspend their revolutions for the four months in the year when insects most abound.[49] Many others of a similar character could be furnished, but these remarks may be concluded with an instance of the influence of the Jains on Rajput society, which passed immediately under the Author’s eye. In the midst of a sacrifice to the god of war, when the victims were rapidly falling by the scimitar, a request preferred by one of them for the life of a goat or a buffalo on the point of immolation, met instant compliance, and the animal, become amara or immortal, with a garland thrown round his neck, was led off in triumph from the blood-stained spot.

Nāthdwāra.

—This is the most celebrated of the fanes of the Hindu Apollo. Its etymology is ‘the portal (dwara) of the god’ (nath), of the same import as his more ancient shrine of Dwarka[50] at the ‘world’s end.’ Nathdwara is twenty-two [thirty] miles N.N.E. of Udaipur, on the right bank of the Banas. Although the principal resort of the followers of Vishnu, it has nothing very remarkable in its structure or situation. It owes its celebrity entirely to the image of Krishna, said to [522] be the same that has been worshipped at Mathura ever since his deification, between eleven and twelve hundred years before Christ.[51] As containing the representative of the mildest of the gods of Hind, Nathdwara is one of the most frequented places of pilgrimage, though it must want that attraction to the classical Hindu which the caves of Gaya, the shores of the distant Dwarka, or the pastoral Vraj,[52] the place of the nativity of Krishna, present to his imagination; for though the groves of Vindra,[53] in which Kanhaiya disported with the Gopis, no longer resound to the echoes of his flute; though the waters of the Yamuna[54] are daily polluted with the blood of the sacred kine, still it is the holy land of the pilgrim, the sacred Jordan of his fancy, on whose banks he may sit and weep, as did the banished Israelite of old, the glories of Mathura, his Jerusalem!

It was in the reign of Aurangzeb that the pastoral divinity was exiled from Vraj, that classic soil which, during a period of two thousand eight hundred years, had been the sanctuary of his worshippers. He had been compelled to occasional flights during the visitations of Mahmud and the first dynasties of Afghan invaders; though the more tolerant of the Mogul kings not only reinstated him, but were suspected of dividing their faith between Kanhaiya and the prophet. Akbar was an enthusiast in the mystic poetry of Jayadeva, which paints in glowing colours the loves of Kanhaiya and Radha, in which lovely personification the refined Hindu abjures all sensual interpretation, asserting its character of pure spiritual love.[55]