Chapter 19 (2)

“Saint Eucher, évêque d’Orléans, eut une vision qui étonna les
princes. Il faut que je rapporte à ce sujet la lettre que les évêques,
assemblés à Reims, écrivent à Louis-le-Germanique, qui étoit entré
dans les terres de Charles le Chauve, parce qu’elle est très-propre à
nous faire voir quel étoit, dans ces temps-là, l’état des choses, et
la situation des esprits. Ils disent que ‘Saint Eucher ayant été ravi
dans le ciel, il vit Charles Martel tourmenté dans l’enfer inférieur
par l’ordre des saints qui doivent assister avec Jésus-Christ au
jugement dernier; qu’il avoit été condamné à cette peine avant le
temps pour avoir dépouillé les églises de leurs biens, et s’être par
là rendu coupable des péchés de tous ceux qui les avoient dotées’”
(Montesquieu, _L’Esprit des Lois_, livre xxxi. chap. xi. p. 460).

Footnote 4.19.6:

Genesis xlvii. 20-26.

Footnote 4.19.7:

Manu, _Laws_, vii. 130.

Footnote 4.19.8:

_Origin of Laws and Government_, vol. i. p. 54, and vol. ii. p. 13.
[Herodotus ii. 109.]

Footnote 4.19.9:

Hallam, _Middle Ages_, vol. ii. p. 212.

Footnote 4.19.10:

“A Brahman unable to subsist by his duties just mentioned
(sacerdotal), may live by the duty of a soldier” (Manu x. 81).

Footnote 4.19.11:

Montesquieu.

Footnote 4.19.12:

[One of the legendary Rānas, twenty-fifth on the list, to whom no date
can be assigned.]

Footnote 4.19.13:

“Le clergé recevoit tant, qu’il faut que, dans les trois races, on lui
ait donné plusieurs fois tous les biens du royaume. Mais si les rois,
la noblesse, et le peuple, trouvèrent le moyen de leur donner tous
leurs biens, ils ne trouvèrent pas moins celui de les leur ôter”
(Montesquieu, _L’Esprit des Lois_, livre xxxi. chap. x.).

Footnote 4.19.14:

These worshippers of God and Mammon, when threats fail, have recourse
to maiming, and even destroying, themselves, to gain their object. In
1820, one of the confidential servants of the Rana demanded payment of
the petty tax called _gugri_, of one rupee on each house, from some
Brahmans who dwelt in the village, and which had always been received
from them. They refused payment, and on being pressed, four of them
stabbed themselves mortally. Their bodies were placed upon biers, and
funeral rites withheld till punishment should be inflicted on the
priest-killer. But for once superstition was disregarded, and the
rights of the Brahmans in this community were resumed. See Appendix to
this Part, No. I [p. 644].

Footnote 4.19.15:

“Mais le bas peuple n’est guère capable d’abandonner ses intérêts par
des exemples. Le synode de Francfort lui présenta un motif plus
pressant pour payer les dîmes. On y fit un capitulaire dans lequel il
est dit que, dans la dernière famine, on avoit trouvé les épis de blé
vides, qu’ils avoient été dévorés par les démons, et qu’on avoit
entendu leurs voix qui reprochoient de n’avoir pas payé la dîme: et,
en conséquence, il fut ordonné à tous ceux qui tenoient les biens
ecclésiastiques de payer la dîme, et, en conséquence encore, on
l’ordonna à tous” (_L’Esprit des Lois_, livre xxxi. chap. xii.).

Footnote 4.19.16:

These lay Brahmans are not wanting in energy or courage; the sword is
as familiar to them as the _mala_ (chaplet). The grandfather of
Ramnath, the present worthy seneschal of the Rana, was governor of the
turbulent district of Jahazpur, which has never been so well ruled
since. He left a curious piece of advice to his successors,
inculcating vigorous measures. “With two thousand men you may eat
_khichri_; with one thousand _dalbhat_; with five hundred _juti_ (the
_shoe_)” _Khichri_ is a savoury mess of pulse, rice, butter, and
spices; _dalbhat_ is simple rice and pulse; _the shoe_ is indelible
disgrace.

Footnote 4.19.17:

Manu, in his rules on government, commands the king to impart his
momentous counsel and entrust all transactions to a learned and
distinguished Brahman (_Laws_, vii. 58). There is no being more
aristocratic in his ideas than the secular Brahman or priest, who
deems the bare name a passport to respect. The Kulin Brahman of Bengal
piques himself upon this title of nobility granted by the last Hindu
king of Kanauj (whence they migrated to Bengal), and in virtue of
which his alliance in matrimony is courted. But although Manu has
imposed obligations towards the Brahman little short of adoration,
these are limited to the “learned in the Vedas”: he classes the
unlearned Brahman with “an elephant made of wood, or an antelope of
leather”; nullities, save in name. And he adds further, that “as
liberality to a fool is useless, so is a Brahman useless if he read
not the holy texts”: comparing the person who gives to such an one, to
a husbandman “who, sowing seed in a barren soil, reaps no gain”; so
the Brahman “obtains no reward in heaven.” These sentiments are
repeated in numerous texts, holding out the most powerful inducements
to the sacerdotal class to cultivate their minds, since their power
consists solely in their wisdom. For such, there are no privileges too
extensive, no homage too great. “A king, even though dying with want,
must not receive any tax from a Brahman learned in the Vedas.” His
person is sacred. “Never shall the king slay a Brahman, though
convicted of all possible crimes,” is a premium at least to unbounded
insolence, and unfits them for members of society, more especially for
soldiers; banishment, with person and property untouched, is the
declared punishment for even the most heinous crimes. “A Brahman may
seize without hesitation, if he be distressed for a subsistence, the
goods of his Sudra slave.” But the following text is the climax: “What
prince could gain wealth by oppressing these [Brahmans], who, if
angry, could frame other worlds, and regents of worlds, and could give
birth to new gods and mortals?” (Manu, _Laws_, ii. iii. vii. viii.
ix.).

Footnote 4.19.18:

Hallam’s _Middle Ages_, vol. i. p. 204.

Footnote 4.19.19:

These forgeries of charters cannot be considered as invalidating the
arguments drawn from them, as we may rest assured nothing is
introduced foreign to custom, in the items of the deeds.

Footnote 4.19.20:

Suggested by the Author, and executed under his superintendence, who
waded through all these documents, and translated upwards of a hundred
of the most curious.

Footnote 4.19.21:

See the Appendix to this Part, No. II [p. 644].

Footnote 4.19.22:

Hallam.

Footnote 4.19.23:

See Appendix to this Part, No. III [p. 645].

Footnote 4.19.24:

Each bundle consists of a specified number of ears, which are roasted
and eaten in the unripe state with a little salt. [A _ser_ or _seer_ =
2·057 lbs. avoirdupois.]

Footnote 4.19.25:

_Dict. de l’Ancien Régime_, p. 131, art. “Corvée.”

Footnote 4.19.26:

That is, with _one_ (_ek_) _lingam_ or phallus—the symbol of worship
being a single cylindrical or conical stone. There are others, termed
_Sahaslinga_ and _Kotiswara_, with a thousand or a million of phallic
representatives, all minutely carved on the monolithic emblem, having
then much resemblance to the symbol of Bacchus, whose orgies, both in
Egypt and Greece, are the counterpart of those of the Hindu Baghis,
thus called from being clad in a tiger’s or leopard’s hide: Bacchus
had the panther’s for his covering. There is a very ancient temple to
Kotiswara at the _embouchure_ of the eastern arm of the Indus; and
here are many to Sahaslinga in the peninsula of Saurashtra. [Bacchus
has no connexion with a Hindu tiger-god.]

Footnote 4.19.27:

It might have appeared fanciful, some time ago, to have given a
Sanskrit derivation to a Greek proper name: but Europa might be
derived from _Surupa_, ‘of the beautiful face’—the initial syllable
_su_ and _eu_ having the same signification in both languages, namely,
_good_—_Rupa_ is ‘countenance.’ [Europa is probably Assyrian _ereb_,
_irib_, ‘land of the rising sun’ (_EB_, ix. 907). Another explanation
is that it is a cult title, meaning ‘goddess of the flourishing
willow-withies’ (A. B. Cook, _Zeus_, 531).]

Footnote 4.19.28:

In this sacrifice four altars are erected, for offering the flesh to
the four gods, Lakshmi-Narayana, Umamaheswar, Brahma, and Ananta. The
nine planets, and Prithu, or the earth, with her ten guardian-deities,
are worshipped. Five _Vilwa_, five _Khadira_, five _Palasha_, and five
_Udumbara_ posts are to be erected, and a bull tied to each post.
Clarified butter is burnt on the altar, and pieces of the flesh of the
slaughtered animals placed thereon. This sacrifice was very common
(Ward, _On the Religion of the Hindus_, vol. ii. p. 263). [Balidāna,
‘an offering to the gods.’]

Footnote 4.19.29:

First a covered altar is to be prepared; sixteen posts are then to be
erected of various woods; a golden image of a man, and an iron one of
a goat, with golden images of Vishnu and Lakshmi, a silver one of
Siva, with a golden bull, and a silver one of Garuda ‘the eagle,’ are
placed upon the altar. Animals, as goats, sheep, etc., are tied to the
posts, and to one of them, of the wood of the _mimosa_, is to be tied
the human victim. Fire is to be kindled by means of a burning glass.
The sacrificing priest, _hota_, strews the grass called _dub_ or
immortal, round the sacred fire. Then follows the burnt sacrifice to
the ten guardian deities of the earth—to the nine planets, and to the
Hindu Triad, to each of whom clarified butter is poured on the sacred
fire one thousand times. Another burnt-sacrifice, to the sixty-four
inferior gods, follows, which is succeeded by the sacrifice and
offering of all the other animals tied to the posts. The human
sacrifice concludes, the sacrificing priest offering pieces of the
flesh of the victim to each god as he circumambulates the altar
(_ibid_, 260).

Footnote 4.19.30:

This is to be taken in its literal sense; the economy of the bee being
displayed in the formation of extensive colonies which inhabit large
masses of black comb adhering to the summits of the rocks. According
to the legends of these tracts, they were called in as auxiliaries on
Muhammadan invasions, and are said to have thrown the enemy more than
once into confusion. [Stories of idols protected from desecration by
swarms of hornets are common (_BG_, viii. 401; Sleeman, _Rambles_,
54).]

Footnote 4.19.31:

See Appendix to this Part, No. IV [p. 645].

Footnote 4.19.32:

In June 1806 I was present at a meeting between the Rana and Sindhia
at the shrine of Eklinga. The rapacious Mahratta had just forced the
passes to the Rana’s capital, which was the commencement of a series
of aggressions involving one of the most tragical events in the
history of Mewar—the immolation of the Princess Krishna and the
subsequent ruin of the country. I was then an _attaché_ of the British
embassy to the Mahratta prince, who carried the ambassador to the
meeting to increase his consequence. In March 1818 I again visited the
shrine, on my way to Udaipur, but under very different
circumstances—to announce the deliverance of the family from
oppression, and to labour for its prosperity. While standing without
the sanctuary, looking at the quadriform divinity, and musing on the
changes of the intervening twelve years, my meditations were broken by
an old Rajput chieftain, who, saluting me, invited me to enter and
adore Baba Adam, ‘Father Adam,’ as he termed the phallic emblem. I
excused myself on account of my boots, which I said I could not
remove, and that with them I would not cross the threshold: a reply
which pleased them, and preceded me to the Rana’s court.

Footnote 4.19.33:

Siva is represented with three eyes: hence his title of Trinetra and
Trilochan, the Triophthalmic Jupiter of the Greeks. From the fire of
the central eye of Siva is to proceed Pralaya, or the final
destruction of the universe: this eye placed vertically, resembling
the flame of a taper, is a distinguishing mark on the foreheads of his
votaries.

Footnote 4.19.34:

I have seen a cemetery of these, each of very small dimensions, which
may be described as so many concentric rings of earth, diminishing to
the apex, crowned with a cylindrical stone pillar. One of the
disciples of Siva was performing rites to the manes, strewing leaves
of an evergreen [probably bel, _Aegle marmelos_] and sprinkling water
over the graves.

Footnote 4.19.35:

For a description of these, vide _Transactions of the Royal Asiatic
Society_, vol. i. p. 217.

Footnote 4.19.36:

[The more usual form is Kanphata, with the same meaning.]

Footnote 4.19.37:

The copy of the _Siva Purana_ which I presented to the Royal Asiatic
Society was obtained for me by the Rana from the temple of Eklinga.

Footnote 4.19.38:

Jiva-pitri, the ‘Father of Life,’ would be a very proper epithet for
Mahadeva, the creative ‘power,’ whose Olympus is Kailas. [Jīva-pitri
means ‘a child whose father is alive.’ Jupiter=Skt. Dyaus-pitā.]

Footnote 4.19.39:

Bholanath, or the ‘Simple God,’ is one of the epithets of Siva, whose
want of reflection is so great that he would give away his own
divinity if asked.

Footnote 4.19.40:

Vidyavan, the ‘Man of Secrets or Knowledge,’ is the term used by way
of reproach to the Jains, having the import of _magician_. Their
opponents believe them to be possessed of supernatural skill; and it
is recorded of the celebrated Amara, author of the _Kosa_ or
dictionary called after him, that he raculously’ “made the full moon
appear on Amavas”—the ides of the month, when the planet is invisible.

Footnote 4.19.41:

Khadatara signifies ‘true’ [?], an epithet of distinction which was
bestowed by that great supporter of the Buddhists or Jains,
Siddharaj, king of Anhilwara Patan, on one of the branches
(_gachchha_), in a grand religious disputation (_badha_) at that
capital in the eleventh century. The celebrated Hemacharya was head
of the _Khadatara-gachchha_; and his spiritual descendant honoured
Udaipur with his presence in his visit to his dioceses in the desert
in 1821. My own Yati tutor was a disciple of Hemacharya, and his
_pattravali_, or pedigree, registered his descent by spiritual
successions from him. [For the Jain gachchhas see Bühler, _The
Indian Sect of the Jainas_, 77 ff. As usual, the author confounds
Jains with Buddhists.] This pontiff was a man of extensive learning
and of estimable character. He was versed in all the ancient
inscriptions, to which no key now exists, and deciphered one for me
which had been long unintelligible. His travelling library was of
considerable extent, though chiefly composed of works relating to
the ceremonies of his religion: it was in the charge of two of his
disciples remarkable for talent, and who, like himself, were
perfectly acquainted with all these ancient characters. The pontiff
kindly permitted my Yati to bring for my inspection some of the
letters of invitation written by his flocks in the desert. These
were rolls, some of them several feet in length, containing pictured
delineations of their wishes. One from Bikaner represented that
city, in one division of which was the school or college of the
Jains, where the Yatis were all portrayed at their various studies.
In another part, a procession of them was quitting the southern gate
of the city, the head of which was in the act of delivering a scroll
to a messenger, while the pontiff was seen with his cortège
advancing in the distance. To show the respect in which these high
priests of the Jains are held, the princes of Rajputana invariably
advance outside the walls of their capital to receive and conduct
them to it—a mark of respect paid only to princes. On the occasion
of the high priest of the _Khadataras_ passing through Udaipur, as
above alluded to, the Rana received him with every distinction.

Footnote 4.19.42:

So called from the town of Osi or Osian, in Marwar [about 30 miles N.
of Jodhpur city].

Footnote 4.19.43:

Palitana, or ‘the abode of the Pali’ [?], is the name of the town at
the foot of the sacred mount Satrunjaya (signifying ‘victorious over
the foe’), on which the Jain temples are sacred to Buddhiswara, or the
‘Lord of the Buddhists’ [?]. I have little doubt that the name of
Palitana is derived from the pastoral (_pali_) Scythic invaders
bringing the Buddhist faith in their train—a faith which appears to me
not indigenous to India [?]. Palestine, which, with the whole of Syria
and Egypt, was ruled by the Hyksos or Shepherd kings, who for a season
expelled the old Coptic race, may have had a similar import to the
_Palitana_ founded by the Indo-Scythic Pali. The Author visited all
these sacred mounts. [The Author describes Pālitāna in _WI_, 274 ff.;
see also _BG_, viii. 603 f. All this confusion between Buddhists and
Jains and the suggested derivation, in which the Author unfortunately
relied on Wilford (_Asiatic Researches_, iii. 72 ff., viii. 321), are
out of date.]

Footnote 4.19.44:

[The Kīrtti-Stambha, erected by a merchant named Jīja in the twelfth
century A.D., and dedicated to Ādināth, the first Jain Tīrthakara
(Fergusson, _Hist. Indian Architecture_, ii. 57 ff.; Erskine ii. A.
104).]

Footnote 4.19.45:

[Buddhism and Jainism are again confused. For Buddhist remains in
Rājputāna see _IGI_, xxi. 103.]

Footnote 4.19.46:

See Appendix to this Part [p. 645].

Footnote 4.19.47:

See Appendix to this part [p. 645].

Footnote 4.19.48:

See Appendix to this article [p. 646].

Footnote 4.19.49:

[This is the Pachusan, the four months of Jain retreat, the Vassa or
Vassavāsa of the Buddhists. It was held in the rainy season, during
which travelling was forbidden, in order to avoid injury to the insect
life which abounds at this time (_BG_, ix. Part i. 113 f.; Kern,
_Manual of Indian Buddhism_, 80 f.).]

Footnote 4.19.50:

Dwarka is at the point called Jagat Khunt, of the Saurashtra
peninsula. _Ka_ is the mark of the genitive case [?]: _Dwarkanath_
would be the ‘gate of the god’ [‘Lord of Dvārakā’].

Footnote 4.19.51:

Fifty-seven descents are given, both in their sacred and profane
genealogies, from Krishna to the princes supposed to have been
contemporary with Vikramaditya. The Yadu Bhatti or Shama Bhatti (the
Ahsham Bhatti of Abu-l Fazl) [_Āīn_, ii. 339], draw their pedigree
from Krishna or Yadunath, as do the Jarejas of Cutch.

Footnote 4.19.52:

With Mathura as a centre and a radius of eighty miles, describe a
circle: all within it is Vraj, which was the seat of whatever was
refined in Hinduism, and whose language, the Vraj-bhasha, was the
purest dialect of India. Vraj is tantamount to the land of the
Suraseni, derived from Sursen, the ancestor of Krishna, whose capital,
Surpuri, is about fifty miles south of Mathura on the Yamuna (Jumna).
The remains of this city (Surpuri) the Author had the pleasure of
discovering. The province of the Surseni, or Suraseni, is defined by
Manu [_Laws_, ii. 19, vii. 193, who calls them Surasenakas], and
particularly mentioned by the historians of Alexander.

Footnote 4.19.53:

Vindravana, or the ‘forests of Vindra,’ in which were placed many
temples sacred to Kanhaiya, is on the Yamuna, a few miles above
Mathura. A pilgrimage to this temple is indispensable to the true
votary of Krishna.

Footnote 4.19.54:

This river is called the Kal Yamuna, or black Yamuna, and Kalidah or
the ‘black pool,’ from Kanhaiya having destroyed the hydra Kaliya
which infested it. Jayadeva calls the Yamuna ‘the blue daughter of the
sun.’

Footnote 4.19.55:

[The popular worship of Krishna and Rādha is decidedly erotic.] It
affords an example of the Hindu doctrine of the Metempsychosis, as
well as of the regard which Akbar’s toleration had obtained him, to
mention, that they held his body to be animated by the soul of a
celebrated Hindu gymnosophist: in support of which they say he (Akbar)
went to his accustomed spot of penance (_tapasya_) at the confluence
of the Yamuna and Ganges, and excavated the implements, namely, the
tongs, gourd, and deer-skin, of his anchorite existence. [For the tale
of Akbar and the Brāhman Mukunda see _Asiatic Researches_, ix. 158.]

Footnote 4.19.56:

_Ran_, the ‘field of battle,’ _chhor_, from _chhorna_, ‘to abandon.’
Hence Ranchhor, one of the titles under which Krishna is worshipped at
Dwarka, is most unpropitious to the martial Rajput. Kalyavana, the foe
from whom he fled, and who is figured as a serpent, is doubtless the
Tak, the ancient foe of the Yadus, who slew Janamejaya, emperor of the
Pandus. [Kālyavana has been identified with Gonanda I. of Kashmīr, but
was more probably one of the Bactrian chiefs of the Panjāb (Growse,
_Mathura_, 3rd ed. 56).]

Footnote 4.19.57:

See Appendix to this Part, No. VIII [p. 647].

Footnote 4.19.58:

[The right of sanctuary was maintained until quite recent times
(Erskine ii. A. 120).]

Footnote 4.19.59:

The cotton tree, _Bombax malabaracum_, which grows to an immense
height.

Footnote 4.19.60:

Whoever has unhooded the falcon at a lapwing, or even scared one from
her nest, need not be told of its peculiarly distressing scream, as if
appealing to sympathy. The allusion here is to the lapwing scared from
her nest, as the rival armies of the Kurus and Pandus joined in
battle, when the compassionate Krishna, taking from an elephant’s neck
a war-bell (_viraghanta_), covered the nest, in order to protect it.
When the majority of the feudal nobles of Marwar became self-exiled,
to avoid the almost demoniac fury of their sovereign, since his
alliance with the British Government, Anar Singh, the chief of Ahor, a
fine specimen of the Rathor Rajput, brave, intelligent, and amiable,
was one day lamenting, that while all India was enjoying tranquillity
under the shield of Britain, they alone were suffering from the
caprice of a tyrant; concluding a powerful appeal to my personal
interposition with the foregoing allegory, and observing on the beauty
of the office of mediator: “You are all-powerful,” added he, “and we
may be of little account in the grand scale of affairs; but Krishna
condescended to protect even the lapwing’s egg in the midst of
battle.” This brave man knew my anxiety to make their peace with their
sovereign, and being acquainted with the allegory, I replied with some
fervour, in the same strain, “Would to God, Thakur Sahib, I had the
_viraghanta_ to protect you.” The effect was instantaneous, and the
eye of this manly chieftain, who had often fearlessly encountered the
foe in battle, filled with tears as, holding out his hand, he said,
“At least you listen to our griefs, and speak the language of
friendship. Say but the word, and you may command the services of
twenty thousand Rathors.” There is, indeed, no human being more
susceptible of excitement, and, under it, of being led to any
desperate purpose, whether for good or for evil, than the Rajput.

Footnote 4.19.61:

Chand, the bard, gives this instance of the compassionate nature of
Krishna, taken, as well as the former, from the _Mahabharata_. [On
Krishna worship see J. Kennedy, _JRAS_, October 1907, p. 960 ff.]

Footnote 4.19.62:

Near the town of Avranches, on the coast of Normandy, is a rock
called Mont St. Michel, in ancient times sacred to the Galli or Celtic
Apollo, or Belenus; a name which the author from whom we quote
observes, “certainly came from the East, and proves that the littoral
provinces of Gaul were visited by the Phoenicians.”—“A college of
Druidical priestesses was established there, who sold to seafaring men
certain arrows endowed with the peculiar virtue of allaying storms, if
shot into the waves by a young mariner. Upon the vessel arriving safe,
the young archer was sent by the crew to offer thanks and rewards to
the priestesses. His presents were accepted in the most graceful
manner; and at his departure the fair priestesses, who had received
his embraces, presented to him a number of shells, which afterwards he
never failed to use in adorning his person” (_Tour through France_).

When the early Christian warrior consecrated this mount to his
protector St. Michel, its name was changed from _Mons Jovis_ (being
dedicated to Jupiter) to _Tumba_, supposed from _tumulus_, a mound;
but as the Saxons and Celts placed pillars on all these mounts,
dedicated to the Sun-god Belenus, Bal, or Apollo, it is not unlikely
that _Tumba_ is from the Sanskrit _thambha_, or _sthambha_, ‘a pillar’
[?].

Footnote 4.19.63:

[Pītāmbara.]

Footnote 4.19.64:

_Hindupati_, vulgo _Hindupat_, ‘chief of the Hindu race,’ is a title
justly appertaining to the Ranas of Mewar. It has, however, been
assumed by chieftains scarcely superior to some of his vassals, though
with some degree of pretension by Sivaji, who, had he been spared,
might have worked the redemption of his nation, and of the Rana’s
house, from which he sprung.

Footnote 4.19.65:

See Appendix to this paper, Nos. IX. and X. [p. 647].

Footnote 4.19.66:

Numbers, chap. xxxv. 11, 12.

Footnote 4.19.67:

Numbers, chap. xxxv. 25, and Joshua, chap. xx. 6. There was an ancient
law of Athens analogous to the Mosaic, by which he who committed
‘_chance-medley_’ should fly the country for a year, during which his
relatives made satisfaction to the relatives of the deceased. The
Greeks had _asyla_ for every description of criminals, which could not
be violated without infamy. Gibbon [ed. W. Smith, iv. 377 f.] gives a
memorable instance of disregard to the sanctuary of St. Julian in
Auvergne, by the soldiers of the Frank king Theodoric, who divided the
spoils of the altar, and made the priests captives: an impiety not
only unsanctioned by the son of Clovis, but punished by the death of
the offenders, the restoration of the plunder, and the extension of
the right of sanctuary five miles around the sepulchre of the holy
martyr.

Footnote 4.19.68:

[The chief sanctuaries in Rājputāna are: Nāgor; Barli, a few miles
distant; Chaupāsni; Udaimandir and Mahmandir, close to Jodhpur. The
system is a serious obstacle to the detection of crime (General
Hervey, _Some Records of Crime_, i. 122 f., ii. 327 ff.).]

Footnote 4.19.69:

[Smith, _Dictionary of Greek and Roman Antiquities_, 3rd ed. i. 235.]

Footnote 4.19.70:

[iv. 33; L. R. Farnell, _Cults of the Greek States_, iv. 101 ff.]

Footnote 4.19.71:

[_Perā_, a sweetmeat made of cream, sugar and spices, for which
Mathura is famous.]

Footnote 4.19.72:

Pallas gives an admirable and evidently faithful account of the
worship of Krishna and other Hindu divinities in the city of
Astrakhan, where a Hindu mercantile colony is established. They are
termed Multani, from the place whence they migrated—Multan, near the
Indus. This class of merchants of the Hindu faith is disseminated over
all the countries, from the Indus to the Caspian: and it would have
been interesting had the professor given us any account of their
period of settlement on the western shore of the Caspian Sea. In
costume and feature, as represented in the plate given by that author,
they have nothing to denote their origin; though their divinities
might be seated on any altar on the Ganges. The Multanis of Indeskoi
Dvor, or ‘Indian court,’ at Astrakhan, have erected a pantheon, in
which Krishna, the god of all Vaishnava merchants, is seated in front
of Jagannath, Rama, and his brothers, who stand in the background;
while Siva and his consort Ashtabhuja ‘the eight-armed,’ form an
intermediate line, in which is also placed a statue which Pallas
denominates Murali; but Pallas mistook the flute (_murali_) of the
divine Krishna for a rod. The principal figure we shall describe in
his own words. “In the middle was placed a small idol with a very high
bonnet, called Gupaledshi. At its right there was a large black stone,
and on the left two smaller ones of the same colour, brought from the
Ganges, and regarded by the Hindus as sacred. These fossils were of
the species called Sankara, and appeared to be an impression of a
bivalve muscle.” Minute as is the description, our judgment is further
aided by the plate. Gupaledshi is evidently Gopalji, the pastoral
deity of Vraj (from _gao_, a cow, and _pala_, a herdsman). The
head-dress worn by him and all the others is precisely that still worn
by Krishna, in the sacred dance at Mathura: and so minute is the
delineation that even the _pera_ or sugar-ball is represented,
although the professor appears to have been ignorant of its use, as he
does not name it. He has likewise omitted to notice the representation
of the sacred mount of Govardhana, which separates him from the Hindu
Jove and the turreted Cybele (Durga), his consort. The black stones
are the Salagramas, worshipped by all Vaishnavas. In the names of
‘Nhandigana and Gori,’ though the first is called a lion saddled, and
the other a male divinity, we easily recognise Nandi, the
bull-attendant (_Gana_) of Siva and his consort Gauri. Were all
travellers to describe what they see with the same accuracy as Pallas,
they would confer important obligations on society, and might defy
criticism. It is with heartfelt satisfaction I have to record, from
the authority of a gentleman who has dwelt amongst the Hindkis of
Astrakhan, that distance from their ancient abodes has not
deteriorated their character for uprightness. Mr. Mitchell, from whose
knowledge of Oriental languages the Royal Asiatic Society will some
day derive benefit, says that the reputation of these Hindu colonists,
of whom there are about five hundred families, stands very high, and
that they bear a preference over all the merchants of other nations
settled in this great commercial city.

Footnote 4.19.73:

Other travellers besides Pallas have described Hinduism as existing in
the remote parts of the Russian empire, and if nominal resemblances
may be admitted, we would instance the strong analogy between the
_Samoyedes_ and _Tchoudes_ of Siberia and Finland and the Syama Yadus
and Joudes of India [?]. The languages of the two former races are
said to have a strong affinity, and are classed as Hindu-Germanic by
M. Klaproth, on whose learned work, _Asia Polyglotta_, M. Rémusat has
given the world an interesting _critique_, in his _Mélanges
Asiatiques_ (tome i. p. 267), in which he traces these tribes to
Central Asia; thus approaching the land of the Getae or Yuti. Now the
Yutis and Yadus have much in their early history to warrant the
assertion of more than nominal analogy. The annals of the Yadus of
Jaisalmer state that long anterior to Vikrama they held dominion from
Ghazni to Samarkand: that they established themselves in those regions
after the Mahabharata, or great war; and were again impelled, on the
rise of Islamism, within the Indus. As Yadus of the race of Sham or
Syam (a title of Krishna), they would be Sama-Yadus; in like manner as
the _Bhatti_ tribe are called _Shama-bhatti_, the Ahsham Bhatti of
Abu-l Fazl. The race of _Joude_ was existing near the Indus in the
Emperor Babur’s time, who describes them as occupying the mountainous
range in the first Duab, the very spot mentioned in the annals of the
Yadus as their place of halt, on quitting India twelve centuries
before Christ, and thence called Jadu or Yadu-ka-dang, the ‘hills of
Jadu or Yadu.’ The peopling of all these regions, from the Indus to
remote Tartary, is attributed to the race of Ayu or Indu, both
signifying the moon, of which are the Haihayas, Aswas (_Asi_), Yadus,
etc., who spread a common language over all Western Asia. Amongst the
few words of Hindu-Germanic origin which M. Rémusat gives to prove
affinity between the Finnish and Samoyede languages is “_Miel_, _Mod_,
dans le dialecte Caucasien, et _Méd_, en Slave,” and which, as well as
_mead_, the drink of the Scandinavian warrior, is from the Sanskrit
_Madhu_, a bee [honey]. Hence intoxicating beverage is termed
_Madhva_, which supplies another epithet for Krishna, _Madhu_ or
_Madhava_. [These speculations possess no value.]

Footnote 4.19.74:

_Origin of Laws and Government._

Footnote 4.19.75:

Literally ‘the giver of food.’

Footnote 4.19.76:

_Kanhaiya ka kantha bāndhna_, ‘to bind on [the neck] the chaplet of
Kanhaiya,’ is the initiatory step.

Footnote 4.19.77:

I had one day thrown my net into this lake, which abounded with a
variety of fish, when my pastime was interrupted by a message from the
regent, Zalim Singh: “Tell Captain Tod that Kotah and all around it
are at his disposal; but these fish belong to Kanhaiya.” I, of course,
immediately desisted, and the fish were returned to the safeguard of
the deity. [The killing of fish at certain lakes and streams is
forbidden on account of their harmlessness (_ahimsā_), and thus
naturally associated with the cult of a gentle deity like Krishna, and
because they are believed to contain the spirits of the dead (Stein,
_Rājatarangini_, i. 185; Crooke, _Things Indian_, 221 ff.).]

Footnote 4.19.78:

A Nishan, or standard, is synonymous with a company.

Footnote 4.19.79:

Sheopur or Sivapur, the city of Sheo or Siva, the god of war, whose
battle-shout is _Har_; and hence one of Vishnu’s epithets, as Hari is
that of Krishna or Kanhaiya.

Footnote 4.19.80:

Radha was the name of the chief of the Gopis or nymphs of Vraj, and
the beloved of Kanhaiya.

Footnote 4.19.81:

In October 1807 I rambled through all these countries, then scarcely
known by name to us. At that time Sheopur was independent, and its
prince treated me with the greatest hospitality. In 1809 I witnessed
its fall, when following with the embassy in the train of the Mahratta
leader. [It is now included in the Gwalior State (_IGI_, xxii. 271
f.).]

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