Annals and Antiquities of Rajasthan, vol. 2 of 3, by James Tod

Govindgarh.

—November 30.—Govindgarh, distance three coss, or six miles. The roads generally good, though sometimes heavy; the soil of a lighter texture than yesterday. The castle and town of Govinda belong to a feudatory of the Jodha clan; its founder, Govind, was grandson to Udai le gros; or, as Akbar dubbed him, the “Mota Raja,” from his great bulk. Of this clan is the chief of Khairwa, having sixteen townships in his fief: Banai, and Masuda, with its “fifty-two townships,” both now in Ajmer; having for their present suzerain the “Sarkar Company Bahadur”; though in lapses they will still go to Jodhpur, to be made “belted knights.” These places are beyond the range; but Pisangan, with its twelve villages; Bijathal, and other fiefs west of it, also in Ajmer, might at all events be restored to their ancient princes, which would be considered as a great boon. There would be local prepossessions to contend with, on the part of the British officers in charge of the district; but such objections must give way to views of general good.

Fox-hunting: Hyaenas.

—This was another desperately cold morning; being unprovided with a great-coat, I turned the dagla, or ‘quilted brocade tunic,’ sent me by the high priest of Kanhaiya, to account. We had some capital runs this morning with the foxes of Maru, which are beautiful little animals, and larger than those of the provinces. I had a desperate chase after a hyaena on the banks of the Luni, and had fully the speed of him; but his topographical knowledge was too much for me, and he at length led me through a little forest of reeds or rushes, with which the banks of the river are covered for a great depth. Just as I was about giving him a spear, in spite of these obstacles, we came upon a blind nullah or ‘dry rivulet,’ concealed by the reeds; and Bajraj (the royal steed) was thrown out, with a wrench in the shoulder, in the attempt to clear it: the jhirak laughed at us.

We crossed a stream half a mile west of Govindgarh, called the Sagarmati [773], which, with another, the Sarasvati, joining it, issues from the Pushkar lake. The Sagarmati is also called the Luni; its bed is full of micaceous quartzose rock. The banks are low, and little above the level of the country. Though water is found at a depth of twelve cubits from the surface, the wells are all excavated to the depth of forty, as a precautionary measure against dry seasons. The stratification here was—one cubit sand; three of sand and soil mixed; fifteen to twenty of yellow clayish sand; four of morar, and fifteen of steatite and calcareous concretions, with loose sand, mixed with particles of quartz.

Pushkar Lake.

—December 1.—Lake of Pushkar, four coss: the thermometer stood at the freezing-point this morning:—heavy sands the whole way. Crossed the Sarasvati near Nand; its banks were covered with bulrushes, at least ten feet in height—many vehicles were lading with them for the interior, to be used for the purposes of thatching—elephants make a feast among them. We again crossed the Sarasvati, at the entrance of the valley of Pushkar, which comes from Old (burha) Pushkar, four miles east of the present lake, which was excavated by the last of the Pariharas of Mandor. The sand drifted from the plains by the currents of air has formed a complete bar at the mouth of the valley, which is about one mile in breadth; occasionally the tibas, or sand-hills, are of considerable elevation. The summits of the mountains to the left were sparkling with a deep rose-coloured quartz, amidst which, on the peak of Nand, arose a shrine to ‘the Mother.’ The hills preserve the same character: bold pinnacles, abrupt sides, and surface thinly covered. The stratification inclines to the west; the dip of the strata is about twenty degrees. There is, however, a considerable difference in the colour of the mountains: those on the left have a rose tint; those on the right are of greyish granite, with masses of white quartz about their summits.

Pushkar is the most sacred lake in India; that of Mansarovar in Tibet may alone compete with it in this respect. It is placed in the centre of the valley, which here becomes wider, and affords abundant space for the numerous shrines and cenotaphs with which the hopes and fears of the virtuous and the wicked amongst the magnates of India have studded its margin. It is surrounded by sand-hills of considerable magnitude, excepting on the east, where a swamp extends to the very base of the mountains. The form of the lake may be called an irregular ellipse. Around its margin, except towards the marshy outlet, is a display of [774] varied architecture. Every Hindu family of rank has its niche here, for the purposes of devotional pursuits when they could abstract themselves from mundane affairs. The most conspicuous are those erected by Raja Man of Jaipur, Ahalya Bai, the Holkar queen, Jawahir Mall of Bharatpur, and Bijai Singh of Marwar. The cenotaphs are also numerous. The ashes of Jai Apa, who was assassinated at Nagor, are superbly covered; as are those of his brother Santaji, who was killed during the siege of that place.

The Brahma Temple.

—By far the most conspicuous edifice is the shrine of the creator Brahma, erected, about four years ago, by a private individual, if we may so designate Gokul Parik, the minister of Sindhia; it cost the sum of 130,000 rupees (about £15,000), though all the materials were at hand, and labour could be had for almost nothing. This is the sole tabernacle dedicated to the One God which I ever saw or have heard of in India.^[23] The statue is quadrifrons; and what struck me as not a little curious was that the sikhar, or pinnacle of the temple, is surmounted by a cross. Tradition was here again at work. Before creation began, Brahma assembled all the celestials on this very spot, and performed the Yajna; around the hallowed spot walls were raised, and sentinels placed to guard it from the intrusion of the evil spirits. In testimony of the fact, the natives point out the four isolated mountains, placed towards the cardinal points, beyond the lake, on which, they assert, rested the kanats, or cloth-walls of inclosure. That to the south is called Ratnagir, or ‘the hill of gems,’ on the summit of which is the shrine of Savitri. That to the north is Nilagir, or ‘the blue mountain.’ East, and guarding the valley, is the Kuchhaturgir; and to the west, Sonachaura, or ‘the golden.’ Nandi, the bull-steed of Mahadeva, was placed at the mouth of the valley, to keep away the spirits of the desert; while Kanhaiya himself performed this office to the north. The sacred fire was kindled: but Savitri, the wife of Brahma, was nowhere to be found, and as without a female the rites could not proceed, a young Gujari took the place of Savitri; who, on her return, was so enraged at the indignity, that she retired to the mountain of gems, where she disappeared. On this spot a fountain gushed up, still called by her name; close to which is her shrine, not the least attractive in the precincts of Pushkar. During these rites, Mahadeva, or, as he is called, Bholanath, represented always in a state of stupefaction from the use of intoxicating [775] herbs, omitted to put out the sacred fire, which spread, and was likely to involve the world in combustion; when Brahma extinguished it with the sand, and hence the tibas of the valley. Such is the origin of the sanctity of Pushkar. In after ages, one of the sovereigns of Mandor, in the eagerness of the chase, was led to the spot, and washing his hands in the fountain, was cured of some disorder. That he might know the place again, he tore his turban into shreds, and suspended the fragments to the trees, to serve him as guides to the spot—there he made the excavation. The Brahmans pretend to have a copper-plate grant from the Parihara prince of the lands about Pushkar; but I was able to obtain only a Persian translation of it, which I was heretical enough to disbelieve. I had many grants brought me, written by various princes and chiefs, making provision for the prayers of these recluses at their shrines.

The name of Bisaladeva, the famed Chauhan king of Ajmer, is the most conspicuous here; and they still point out the residence of his great ancestor, Ajaipal, on the Nagpahar, or ‘serpent-rock,’ directly south of the lake, where the remains of the fortress of the Pali or Shepherd-king are yet visible. Ajaipal was, as his name implies, a goatherd, whose piety, in supplying one of the saints of Pushkar with daily libations of goats’ milk, procured him a territory. Satisfied, however, with the scene of his early days, he commenced his castle on the serpent-mount; but his evil genius knocking down in the night what he erected in the day, he sought out another site on the opposite side of the range: hence arose the far-famed Ajamer.^[24] Manika Rae is the most conspicuous connecting link of the Chauhan Pali kings, from the goatherd founder to the famed Bisaladeva.^[25] Manika was slain in the first century of the Hijra, when “the arms of Walid conquered to the Ganges”; and Bisaladeva headed a confederacy of the Hindu kings, and chased the descendants of Mahmud from Hindustan, the origin of the recording column at Delhi. Bisaladeva, it appears from inscriptions, was the contemporary of Rawal Tejsi, the monarch of Chitor, and grandfather of the Ulysses of Rajasthan, the brave Samarsi, who fell with 13,000 of his kindred in aid of the last Chauhan Prithiraj, who, according to the genealogies of this race, is the fourth in descent from Bisaladeva. If this is not sufficient proof of the era of this king, be it known that Udayaditya, the prince of the Pramaras (the period of [776] whose death, or A.D. 1096, has now become a datum),^[26] is enumerated amongst the sovereigns who serve under the banners of the Chauhan of Ajmer.

Bhartrihari.

—The ‘serpent-rock’ is also famed as being one of the places where the wandering Bhartrihari, prince of Ujjain, lived for years in penitential devotion; and the slab which served as a seat to this royal saint has become one of the objects of veneration. If all the places assigned to this brother of Vikrama were really visited by him, he must have been one of the greatest tourists of antiquity, and must have lived to an antediluvian old age. Witness his castle at Sehwan, on the Indus; his cave at Alwar; his thans at Abu, and at Benares. We must, in fact, give credit to the couplet of the bards, “the world is the Pramara’s.” There are many beautiful spots about the serpent-mount, which, as it abounds in springs, has from the earliest times been the resort of the Hindu sages, whose caves and hermitages are yet pointed out, now embellished with gardens and fountains. One of the latter issuing from a fissure in the rock is sacred to the Muni Agastya, who performed the very credible exploit of drinking up the ocean.

St. George’s banner waved on a sand-hill in front of the cross on Brahma’s temple, from which my camp was separated by the lake; but though there was no defect of legendary lore to amuse us, we longed to quit “the region of death,” and hie back to our own lakes, our cutter, and our gardens.

Ajmer.—December 2.—Ajmer, three coss. Proceeded up the valley, where lofty barriers on either side, covered with the milky thor (cactus),^[27] and the “yellow anwla of the border,” showed they were but the prolongation of our own Aravalli. Granite appeared of every hue, but of a stratification so irregular as to bid defiance to the geologist. The higher we ascended the valley, the loftier became the sand-hills, which appeared to aspire to the altitude of their granitic neighbours. A small rill poured down the valley; there came also a cold blast from the north, which made our fingers tingle. Suddenly we changed our direction from north to east, and ascending the mountain, surveyed through a gap in the range the far-famed Daru-I-Khair. The view which thus suddenly burst upon us was magnificent. A noble plain, with trees, and the expansive lake of Bisaladeva, lay at our feet, while ‘the fortress of the goatherd’ crowned the crest of a majestic isolated hill. The point of descent affords a fine field for the mineralogist; on [777] each side, high over the pass, rise peaks of reddish granite, which are discovered half-way down the descent to be reposing on a blue micaceous slate, whose inclination is westward, at an angle of about 25° with the horizon. The formation is the same to the southward, but the slate there is more compact, and freer from mica and quartz. I picked up a fragment of black marble; its crystals were large and brilliant.

Passed through the city of Ajmer, which, though long a regal abode, does not display that magnificence we might have expected, and, like all other towns of India, exhibits poverty and ease in juxtaposition. It was gratifying to find that the finest part was rising, under the auspices of the British Government and the superintendent of the province, Mr. Wilder. The main street, when finished, will well answer the purpose intended—a place of traffic for the sons of commerce of Rajasthan, who, in a body, did me the honour of a visit: they were contented and happy at the protection they enjoyed in their commercial pursuits. With the prosperity of Bhilwara, that of Ajmer is materially connected; and having no interests which can clash, each town views the welfare of the other as its own: a sentiment which we do not fail to encourage.encourage.

Breakfasted with Mr. Wilder,^[28] and consulted how we could best promote our favourite objects—the prosperity of Ajmer and Bhilwara [778].

3. “A la gauche la cavalerie rhatore, au nombre de dix mille hommes, fondit sur les bataillons de M. de Boigne malgré le feu des batteries placées en avant de la ligne. Les pièces bien servies opéraient avec succès; mais les Rhatores, avec le courage opiniâtre qui les caractérise, s’acharnaient à poursuivre l’action, et venaient tuer les artilleurs jusques sur leurs pièces. Alors, les bataillons s’avancèrent, et les Rhatores, qui avaient perdu beaucoup de monde, commencèrent à s’ébranler. M. de Boigne, les voyant se retirer en désordre, réclama l’aide du centre; mais les prières et les menaces furent également inutiles: les vingt-cinq bataillons mogols, restés inactifs pendant toute la journée, et simples spectateurs du combat, demeurèrent encore immobiles dans ce moment décisif. Les deux armées se retirèrent après cette action sanglante, qui n’eut aucun résultat.”

8. Three years ago I passed two delightful days with the conqueror of the Rajputs, in his native vale of Chambéry. It was against the croix blanche of Savoy, not the orange flag of the Southron, that four thousand Rajputs fell martyrs to liberty; and although I wish the Comte long life, I may regret he had lived to bring his talents and his courage to their subjugation. He did them ample justice, and when I talked of the field of Merta, the remembrance of past days flitted before him, as he said “all appeared as a dream.” Distinguished by his prince, beloved by a numerous and amiable family, and honoured by his fellow-citizens, the years of the veteran, now numbering more than fourscore, glide in agreeable tranquillity in his native city, which, with oriental magnificence, he is beautifying by an entire new street and a handsome dwelling for himself. By a singular coincidence, just as I am writing this portion of my narrative I am put in possession of a Mémoire of his life, lately published, written under the eye of his son, the Comte Charles de Boigne. From this I extract his account of the battle of Merta. It is not to be supposed that he could then have been acquainted with the secret intrigues which were arrayed in favour of the “white cross” on this fatal day.

“Les forces des Rajepoutes se composaient de trente mille cavaliers, de vingt mille hommes d’infanterie régulière, et de vingt-cinq pièces de canon. Les Marhattes avaient une cavalerie égale en nombre à celle de l’ennemi, mais leur infanterie se bornait aux bataillons de M. de Boigne, soutenus, il est vrai, par quatre-vingts pièces d’artillerie. Le général examina la position de l’ennemi, il étudia le terrain et arrêta son plan de bataille.

“Le dix, avant le jour, la brigade reçut l’ordre de marcher en avant, et elle surprit les Rajepoutes pendant qu’ils faisoient leurs ablutions du matin. Les premiers bataillons, avec cinquante pièces de canon tirant à mitraille, enfoncèrent les lignes de l’ennemi et enlevèrent ses positions. Rohan, qui commandait l’aile droite, à la vue de ce premier avantage, sans avoir reçu aucun ordre, eut l’imprudence de s’avancer hors de la ligne du combat, à la tête de trois bataillons. La cavalerie Rathore profitant de cette faute, fondit à l’instant sur lui et faillit lui couper sa retraite sur le gros de l’armée, qu’il ne parvint à rejoindre qu’avec les plus grandes difficultés. Toute la cavalerie ennemie se mit alors en mouvement, et se jetant avec impétuosité sur la brigade, l’attaqua sur tous les côtés à la fois. Elle eût été infailliblement exterminée sans la présence d’esprit de son chef. M. de Boigne, s’étant aperçu de l’erreur commise par son aile droite et prévoyant les suites qu’elle pouvait entraîner, avait disposé sur-le-champ son infanterie en carré vide (hollow square); et par cette disposition, présentant partout un front à l’ennemi, elle opposa une résistance invincible aux charges furieuses des Rathores, qui furent enfin forcés de lâcher prise. Aussitôt l’infanterie reprit ses positions, et s’avançant avec son artillerie, elle fit une attaque générale sur toute la ligne des Rajepoutes. Déjà sur les neuf heures, l’ennemi était complètement battu; une heure après, les Marhattes prirent possession de son camp avec tous ses canons et bagages; et pour couronner cette journée, à trois heures après midi la ville de Mirtah fut prise d’assaut” (Mémoire sur la carrière militaire et politique de M. le Général Comte De Boigne, Chambéry, 1829).

13. Sahra is ‘desert’; Arabic sarāb, Hebrew shārābh, ‘the water of the desert,’ a term which the inhabitants of the Arabian and Persian deserts apply to this optical phenomenon. The 18th verse, chap. xli. of Isaiah is closer to the critic’s version: “I will make the wilderness (sahra) a pool of water.“ Doubtless the translators of Holy Writ, ignorant that this phenomenon was called shārābh, ‘water of the waste,’ deemed it a tautological error; for translated literally, “and the water of the desert shall become real water,” would be nonsense: they therefore lopped off the āb, water, and read sahra instead of shārābh, whereby the whole force and beauty of the prophecy is not merely diminished, but lost. [The Author is mistaken, the words shārābh and sahra having no connexion. See Encyclopaedia Biblica, i. 1077. The mirage in Sanskrit is called mrigatrish, ‘deer’s thirst.’ Another name is Gandharvapura, ‘city of the heavenly choristers.’choristers.’]

Ajmer.

—Ajmer has been too long the haunt of Moguls and Pathans, the Goths and Vandals of Rajasthan, to afford much scope to the researches of the antiquary. Whatever time had spared of the hallowed relics of old, bigotry has destroyed, or raised to herself altars of materials, whose sculptured fragments serve now as disjointed memorials of two distinct and distant eras: that of the independent Hindu, and that of the conquering Muhammadan, whose idgahs and mosques, mausoleums and country-seats, constructed from the wrecks of aboriginal art, are fast mouldering to decay. The associations they call forth afford the only motive to wish their preservation; except one “relic of nobler days and noblest arts,” which, though impressed with this double character, every spectator must desire to rescue from the sweeping sentence—the edifice before the reader, a visit to which excited these reflections. Let us rather bless than execrate the hand, though it be that of a Turk, which has spared, from whatever motive, one of the most perfect, as well as the most ancient, monuments of Hindu architecture. It is built on the western declivity of the fortress, and called Arhai din ka jhonpra, or, ‘the shed of two and a half days,’ from its having occupied (as tradition tells) its magical builders only this short period. The skill of the Pali or Takshak architect, the three sacred mounts of these countries abundantly attest: nor had he occasion for any mysterious arts, besides those of masonry, to accomplish them. In discussing the cosmogony of the Hindus, we have had occasion to convert their years into days; here we must reverse the method, and understand (as in [779] interpreting the sacred prophecies of Scripture) their days as meaning years. Had it, indeed, been of more humble pretensions, we might have supposed the monotheistic Jain had borrowed from the Athenian legislator Cecrops, who ordained that no tomb should consist of more work than ten men could finish in three days; to which Demetrius, the Phalerian, sanctioned the addition of a little vessel to contain the ghost’s victuals.^[1]

Arhāi din ka jhonpra Mosque.

—The temple is surrounded by a superb screen of Saracenic architecture, having the main front and gateway to the north. From its simplicity, as well as its appearance of antiquity, I am inclined to assign the screen to the first dynasty, the Ghorian sultans, who evidently made use of native architects. The entrance arch is of that wavy kind, characteristic of what is termed the Saracenic, whether the term be applied to the Alhambra of Spain, or the mosques of Delhi; and I am disposed, on close examination, to pronounce it Hindu.^[2] The entire façade of this noble entrance, which I regret I cannot have engraved, is covered with Arabic inscriptions. But, unless my eyes much deceived me, the small frieze over the apex of the arch contained an inscription in Sanskrit,^[3] with which Arabic has been commingled, both being unintelligible. The remains of a minaret still maintain their position on the right flank of the gate, with a door and steps leading to it for the muazzin to call the faithful to prayers. A line of smaller arches of similar form composes the front of the screen. The design is chaste and beautiful, and the material, which is a compact limestone of a yellow colour, admitting almost of as high a polish as the jaune antique, gave abundant scope to the sculptor. After confessing and admiring the taste of the Vandal architect, we passed under the arch to examine the more noble production of the Hindu. Its plan is simple, and consonant with all the more ancient temples of the Jains. It is an extensive saloon, the ceiling supported by a quadruple range of columns, those of the centre being surmounted by a range of vaulted coverings; while the lateral portion, which is flat, is divided into compartments of the most elaborate sculpture. But the columns are most worthy of attention; they are unique in design, and with the exception of the cave-temples, probably amongst the oldest now existing in India. On examining them, ideas entirely novel, even in Hindu [780] art, are developed. Like all these portions of Hindu architecture, their ornaments are very complex, and the observer will not fail to be struck with their dissimilarity; it was evidently a rule in the art to make the ornaments of every part unlike the other, and which I have seen carried to great extent. There may be forty columns but no two are alike. The ornaments of the base are peculiar, both as to form and execution; the lozenges, with the rich tracery surmounting them, might be transferred, not inappropriately, to the Gothic cathedrals of Europe. The projections from various parts of the shaft (which on a small scale may be compared to the corresponding projections of the columns in the Duomo at Milan), with the small niches still containing the statues, though occasionally mutilated, of the Pontiffs of the Jains, give them a character which strengthens the comparison, and which would be yet more apparent if we could afford to engrave the details.^[4] The elegant Kamakumbha, the emblem of the Hindu Ceres, with its pendent palmyra-branches, is here lost, as are many emblematical ornaments, curious in design and elegant in their execution. Here and there occurs a richly richly carved corbeille, which still further sustains the analogy between the two systems of architecture; and the capitals are at once strong and delicate. The central vault, which is the largest, is constructed after the same fashion as that described at Nadol; but the concentric annulets, which in that are plain, in this are one blaze of ornaments, which with the whole of the ceiling is too elaborate and complicated for description. Under the most retired of the compartments, and nearly about the centre, is raised the mimbar, or pulpit, whence the Mulla enunciates the dogma of Muhammad, “there is but one God”: and for which he dispossessed the Jain, whose creed was like his own, the unity of the Godhead. But this is in unison with the feeling which dictated the external metamorphosis. The whole is of the same materials as already described, from the quarries of the Aravalli close at hand, which are rich in every mineral as well as metallic production:—

Shall we abandon them to cold ‘oblivion’; or restore them to a name already mentioned, Samprati, or Swampriti, the Shah Jahan ^[5] of a period two centuries before the Christian era, and to whom the shrine in Kumbhalmer is ascribed? Of one thing there is no doubt, which is, that both are Jain, and of the most ancient models: and thus advertised, the antiquary will be able to discriminate between the architectural systems of the Saivas and the Jains, which are as distinct as their religions.

Having alluded to the analogy between the details in the columns and those in our Gothic buildings (as they are called), and surmised that the Saracenic arch is of Hindu origin; I may further, with this temple and screen before us, speculate on the possibility of its having furnished some hints to the architects of Europe. It is well known that the Saracenic arch has crept into many of those structures called Gothic, erected in the twelfth and thirteenth centuries, when a more florid style succeeded to the severity of the Saxon or Romans; but I believe it has been doubted whence the Saracens obtained their model; certainly it was neither from Egypt nor Persia. The early caliphs of Baghdad, who were as enlightened as they were powerful, kept alive the light of science when Europe was in darkness; and the most accomplished noble who accompanied our Cœur de Lion, though “brave as his sword,” was a clown compared to the infidel Saladin, in mind as well as manners. The influence of these polished foes on European society it would be superfluous to descant upon. The lieutenants of these caliphs, who penetrated from the Delta of the Indus to the Ganges from four to five centuries prior to this event, when Walid’s arms triumphed simultaneously on the Indus and the Ebro, produced no trifling results to the arts. This very spot, Ajmer, according to traditional couplets and the poetic legends of its ancient princes, the Chauhans, was visited by the first hostile force which Islam sent across the Indus, and to which Manika Rae fell a sacrifice. What ideas might not this Jain temple have afforded to [782] “the Light of Ali,” for Roshan Ali is the name preserved of him who, “in ships landing at Anjar,” marched through the very heart of India, and took Garh Bitli, the citadel of Ajmer, by assault. The period is one of total darkness in the history of India, save for the scattered and flickering rays which emanate from the chronicles of the Chauhans and Guhilots. But let us leave the temple, and slightly describe the castle of Manika Rae, on whose battlements an infidel’s arrow of Roshan’s army reached the heir of the Chauhan; since which Lot, for such was his name, has been adopted amongst the lares and penates of this celebrated race. This was the first Rajput blood which the arms of conversion shed, and the impression must have been strong to be thus handed down to posterity.

The mind, after all, retires dissatisfied: with me it might be from association. Even the gateway, however elegant, is unsuitable to the genius of the place. Separately considered, they are each magnificent; together, it is as if a modern sculptor were (like our actors of the last age) to adorn the head of Cato with a peruke. I left this precious relic, with a malediction upon all the spoilers of art—whether the Thane who pillaged Minerva’s portico at Athens, or the Turk who dilapidated the Jain temple at Ajmer.^[6]

Ajmer Fort.

—The reader will see as much of this far-famed fortress as I did: for there was nothing to induce me to climb the steep, where the only temple visible was a modern-looking whitewashed mosque, lifting its dazzling minarets over the dingy antique towers of the Chauhan: “he who seven times captured the sultan, and seven times released him.” The hill rises majestically from its base to the height of about eight hundred feet; its crest encircled by the ancient wall and towers raised by Ajaipal—

unless the Cossack should follow the track of Roshan Ali or Mahmud, and try to tear the British flag from the kunguras of Ajmer. On the north side a party of the superintendent’s were unlocking the latent treasures in the bowels of the mountain. The vein is of lead; a sulphuret, or galena [783].^[8]

The Bīsal Tālāb.

—I have already mentioned the lake, called after the excavator, the Bisal Talab. It is about eight miles in circumference, and besides the beauty it adds to the vale of Ajmer, it has a source of interest in being the fountain of the Luni, which pursues its silent course until it unites with the eastern arm of the Delta of the Indus: the point of outlet is at the northern angle of the Daulat Bagh, ‘the gardens of wealth,’ built by Jahangir for his residence when he undertook to conquer the Rajputs. The water is not unwholesome, and there are three outlets at this fountainhead for the escape of the water fitting its periodical altitudes. The stream at its parent source is thence called the Sagarmati. It takes a sweep northward by Bhaonta and Pisangan, and close to where we crossed it, at Govindgarh, it is joined by the Sarasvati from Pushkar; when the united waters (at whose sangam, or confluence, there is a small temple to the manes) are called the Luni.

The gardens erected on the embankment of the lake must have been a pleasant abode for “the king of the world,” while his lieutenants were carrying on the war against the Rana: but the imperial residence of marble, in which he received the submissions of that prince, through his grandson, and the first ambassador sent by England to the Mogul, are now going fast to decay. The walks on which his majesty last paraded, in the state-coach sent by our James the First, are now overgrown with shrubs.

The stratification of the rock, at the point of outlet, would interest the geologist, especially an extensive vein of mica, adjoining another of almost transparent quartz.