page 139 note † God (déva) of strength (bala).

page 139 note ‡ Notwithstanding the Rajpoots possess in the indigenous epithet Pausha, a word for this mark of kingly dignity seen on their most ancient medale (see vol. i. p. 313, T. R.A.S.), they now have recourse to the term of báláband–one of the numerous exotics adopted from their conquerors. The báláband of the Rajpoots is the diadem of the Greeks, both in application and interpretation: the one meaning tied over, the other through the head. The báláband is still the symbol of honour in Mewar, and was, in the days of her grandeur, held equal to any cordon in Christendom. It is of one or more cords of floss silk and gold thread, tied round the turban, the ends hanging behind the head.

Its estimation may be illustrated by an anecdote. When engaged in reconciling the longalienated vassalage of Mewar to their Prince, accompanied by the ungracious duty of causing the surrender of their usurpation of the lands of the crown, the chieftain of Bednore “of the sixteen,” was one of the most impracticable, and his complaint was as much of the loss of dignity as of land, specifying the degradation of honours due only to his own grade, being conferred on those far beneath him. To my request that he would disregard them, and not let it interfere with the more important measure, I had the following dignified reproof:—“Disregard them! Why, for that simple thing (the báláband) round the turban, my ancestors deemed their blood a cheap purchase.” Jaet sing was the descendant of Jeimul, who defended Cheetore against Akber, who held him “when dead,” in such honour, that he erected a statue to him at the gate of his palace at Agra, still there in Bernier's time; and he immortalized the matchlock with which he slew the Rajpoot, by leaving it as an heir-loom to his successor; which circumstance is mentioned in the Commentaries of his son, the Emperor Jehangír. There was no want of such chiefs as Jeimul in any Rajpoot principality. Let us respect their descendants, who yet retain, in spite of their altered condition, the magnanimity of better days.

page 139 note § From Bág, a lion or tiger, and ambra, covering.

page 140 note * Bentley, : Asiatic Researches. Annals of Rajast'han, vol. i. p. 56.Google Scholar

page 141 note * Pandú is a great branch of the Yadú race, having Búdha as its patriarch.

page 141 note † One of the Pandú leaders; an engraving of this, the most ancient fragment of architecture I have seen, is engraved for the second volume of the “Annals of Rajast'han.”

page 141 note ‡ The Pass (durra, or dwarra) of Mokund, an epithet of Heri.

page 141 note § The “Pandionis Regio ” of Ptolemy, having Madura as a capital, which yields conviction that the Pandús colonized this region, and gave the name of their old seat of power, Mathūra on the Jumna, to the new settlement. It is my intention to enter more fully on this subject hereafter in a paper “On the Sepulchral Monuments of the Rajpoots,” which will furnish another link in the chain of evidence of the Scythic origin of some of these.

page 141 note ‖ Arore on the Indus, and Súrapúra, capital of the Súraséní (of Arrian) on the Jumna.

page 141 note¶ For a sketch of this race see History of the Tribes, “Annals of Rajast'han,” vol. i. p. 85.Google Scholar The Yadus are in the unpolished dialect pronounced Jadú or Jadoon. Strange to say, a branch of that extensive Oolooss of the Ghilji nation, the Eusofzyes, or “tribe of Joseph,” is called Jadoons, and their original seats about Guzni, a city claimed by the Yadus as founded by Raja Guj long anterior to the era of Vicrama. See “Elphinstone's Cabul,” vol. i.Google Scholar for mention of the Jadoons.

page 142 note * Pooru continued to be the patronymic of the Yadú race until the more distinguished name of Cúrú took the lead, who, to maintain their pre-eminence, contested by the sons of Pandu, another celebrated chief, caused that civil strife, termed the Máháhárat, which ended in their dispersion. The appellation Porus, which distinguished more than one of the kings of Northern India, during the Macedonian invasion, originated from the Poorï of Yadú race.

page 142 note † Prága, the modern Allahabad, at the confluence of the Jumna and Ganges, was established even before Hastinapoor, and is considered as the very cradle of the race of Pooru, whence its name Porága, abbreviated to Prága, the city of the Prasii of Megasthenes. The traditional couplets of the Rajpoot races, embodied in their old genealogical histories, are the most valuable relics of the past. One of these thus gives the foundation of the old Yadu colonies:–

“Ad Prága o'thanna

Doótyá Mathúrápoori

Dwarica Raj-nát'h aya

Chaotur-túnha Marúst'hali.”

I would suggest the probability, that the disputed Palibothra should be Pooripútra; i.e. the city inhabited by “The children (pútrá) of Poorú.” It is not uncommon thus to name colonies, ex. gr. the little state of Bhawulpore, east of the confluent arms of the Indus, is called “Daod pootra,” the race of Daôd (David) the founder. There is no other position than Prága that answers to Palibothra, the capital of the Prasii, to whom Megasthenes was sent as ambassador from Seleucus.

page 144 note * There is little doubt that these sects closely approximated at the most remote periods.

page 145 note * There are two princes of this name in the Yadu genealogies: one, the grandfather; the other, nine generations anterior to Heri and Baladeva. We must remain in ignorance which of these founded Súrapúra. See genealogical table of these races, p. 32, vol. i., Annals of Rajast'han.

page 145 note † This wild region continues to be held throughout the vicissitudes of ages, by chieftains of the Yadu race, of which the Rao's of Karowli and Sri Mathúra are the heads. With Rao Manohur Sing, of the latter place, I was on terms of real friendship, from my subaltern days to the period of quitting India. It was from him I had the first transcript of the genealogy of his ancestors, and the copy of the Mahabharata that I presented to the Society (which Professor Bopp of Berlin pronounced the best he had seen), was transcribed for me from an antique copy in the possession of this representative of the race whose history it developes.

In hunting with the Yadu Rao, who is one of the most courteous and well-bred men I ever knew, I was instructed in the mode of throwing a light javelin, or dart, at objects from the horse while at speed. This dart is about twice the size of a common arrow, and like it, feathered; and previous to launching it, it is twirled three or four times at arm's length, holding it by the feathered end, and is thrown with wonderful precision, not unfrequently hitting crows as they fly past. Although I never absolutely knocked one down, I have made them have recourse to all their cunning to avoid the dart. In no other part of India did I ever see this amusement, which is perhaps a wreck of their old Scythic manners.

This descendant of Hercules was wofully cast down, when, in the arrondissement of territory which followed the battles of Assye and Dehli, in 1803–4, he was placed under the Jaut, or Jit (ci-devant Prince of Gohud), as his suzerain,–a feeling, ignorant as we are of their past history and associations, which many cannot enter into. Imagine a scion of the Plantagenets holding from a clod-pole?

page 145 note ‡ Sinde. Besides the Sinde or Indus, we have two rivers with this appellation in Central India, one (that in question) rising at Latouti on the table-land near Seronge, and falling into the Chumbull at its junction with the Jumna, forms that sacred spot Triveni, where there is a shrine to Siva. The Choota, or Little Sinde, rises in the table-land forming the buttress of Malwa, skirting the Nerbudda, and joins the Par. Thus the Indo-Scythic or Tatar term Sin or river, extends far east of the ‘Abba-Sin’ (Father Stream) or Indus, which is only known by this name high up. Below Ootch, it is termed the ‘Meeta Murán,’ or Sweet River; also an Indo-Sythic term.

page 146 note * Menu “On the Military Class,” chap. vii. p. 217: Haughton's Edition.

page 146 note † “In strength ” bala, whence his epithet Baladeva “God of Strength.”

page 147 note * Vyasu, author or compiler of the Vedas, was the son of King Santana by Yojnaganda, a fisherman's daughter. She was ‘la belle Battelière’ of the Jumna, and in ferrying over the Hericula king, proved he was no saint, though he begat one. It is doubtful whether this humble mother of the first name in Hindu literature, and parent to its proudest kings, did not become the legitimate wife of the king. Her epithet of Yojna-ganda, or the “Fragrant” imports one “the aroma of whose frame extends for a yojna,” or four miles.

page 147 note † A section of the Mâhâbhârata is devoted to an account of the Herícúla or Herivansa, and from some extracts I had made, it is made to appear that this race came from Southern India, but these were too superficial to permit me to give any opinion on the subject. We can have little doubt that the Pandumandalam of the Carnatic, the Regio Pandionis of Ptolemy, with its capital Madúra, was colonized by the Pandus from Mathúra. The pastoral region of Heriáná, between the Jumna and the Sutlej, was likewise named from a colony of the Hericúla.

page 147 note ‡ They were of the same stock, and what we term first cousins: a degree of propinquity termed incestuous by the Hindus. And another among the many proofs that this race was foreign, or Scythic, is, that the canons regulating the degrees of matrimonial affinities had not then been promulgated.

page 148 note * The Jains or Budhists reject the fabulous portion of this genealogy, and assert that Pandú had two wives: by Koonti of the Hericula race he had three sons; and by Moordéví two, making the “Five Pandus:”–

page 149 note * The Imperial Rod or “Charri” is a long staff or javelin, and is often placed on the royal cushion or throne. The allusion to it in colloquial discourse is common. Charri, myn zoor hyn “His rod is strong.”

page 149 note † It is important to remark, that Ambassadors from the King of Kampila were sent to the Emperor Chao in A.D, 408. The Chinese historians call it Kia-pi-li, and say that his name was Yue-gnai, who was of the religion of Fo!!! Either his name is intended as Agni-pala, or that of his race, Agni-cúla which was essentially Budhist.

The communication from all parts of India, at this period, with all the princes of the dynasty of Sum, proves it to have been founded on a community of religious sentiment. The kingdom of Po-li, which sent ambassadors to Fi-Hoam-ti about fifty years after the first, was in all probability one of the Páli kings of Central-India, about the Betwá River. Kiu-to (Cheetore ?) represented in the very heart of India, sent ambassadors in 516, when Cosmos was in India. But the most tangible of all is the embassy sent in A.D. 641 to Emperor Tai-tcong, from a king named Hou-lo-mien, his country Makito or Mokiato, in the heart of India, whose capital was Cha-po-holo-tching, doubtless Pooliman, king of Magadha, or Behar, his capital, Champapoori. He also the same year received ambassadors from the king of Outcha. This is Ootch at the furca of the Punjnad, or confluent five rivers forming the Indus From Cosmos we learn that an Indo-Scythic king of Hun race then ruled on the Indus. I have often intended to analyse those chapters of De Guignes, containing the account of the missions from India to China at this remote period, having perhaps had better opportunities of studying the Geography of northern India than many others, but I have so much varied material that I must be satisfied to throw out these hints for others to pursue; satisfied it is worth the labour, as an aid to Hindu chronology. “On the Dynasties of Sum, Leam, and Tam.”–Hist. Gen. des Huns, tom. i.

page 150 note * A colony of this Asi, I have surmised in a preceding paper, may have colonized Scandinavia and founded Asgard: the region (gar) of the Asi. Thither the Gete had preceded; hence the mythological similitude exhibited in the martial poetry of the: Rajpoot bards, and the Scalds of the North; besides the resemblance of the Runes, and old Pali of these Pastoral tribes.

page 150 note † Its name of Dehli is modern, having been given in the eighth century, by the Tuars, descended from the Pandus, who refounded it.

page 149 note ‡ Heri's slaughter of the Hydra of Yamuna and rescuing the Vedas, or Science, from the same foe in the Gulph of Cutch, form a parallel to, and might be the original of Hercules strangling the serpent, and the adventure of the Pythian Apollo.

page 151 note * Comala-coonda.

page 152 note * Those who wish to see a representation of Gutachuc may be gratified, in examining that fine composition in the last number of Captain Grindlay's “Scenery, &c. of Western India;” a work which evinces his love for the arts, in preserving from the universal destroyer some of the finest specimens of Hindu and Mahommedan art yet existing. The site of the edifice whence these columns were delineated is in the very heart of the scenes we describe. To judge of the uniformity of this emblematic Gutachuc, I may draw the reader's attention to similar columns of great antiquity in the ruins of Chandravati. (See Annals of Rajast'han, vol. i. p. 574.)Google Scholar

The curious in old Saxon or Gothic architecture have only to look at those grotesque embellishments of columns for the representations of Gutachuc, not the only ornament common to the old temples of the Getic races of Europe, and the Indo-Scythic races of the East. Those specimens of tortuous imagination which decorate the oldest European churches, as Falaise in Normandy, Moissac in Languedoc, Poitiers, and many others in France; of Monza and Padua in Italy; of the German churches, where what is called the “style Byzantin” prevails; and our own Saxon monuments of England, might be transferred to some of the ancient Hindu temples without violation of uniformity.

The term Gothic is by no means misapplied, confined to the decorations of this style of architecture, and obtaining in all these edifices at the period the Gothic races simultaneously overran Europe, indicates some original source (ex.gr. Pali temple of Ajmere, Annals of Rajast'han) To the kingdom of Vizigoths, or Eastern Getes, from the Ebro to the Loire, of which Toulouse was the capital, may be ascribed the Asiatic character of the sculptures observed in some of these temples; while to the same Getic race, whether Kimbri, Longobardi or Saxon, may be assigned those of Normandy, Northern Italy, and England. Hence the term Gothic means the corruption of the purer Roman style, by the incorporation not so much of the principles of Getic architectural art, as the super addition of their barbarous mythological decorations.

page 152 note † The Yamuna is named after the sister of the Hindu Pluto, Yama. Hence its funereal qualities. It is also called Kali-nadi, the “black river,” the Kalindi of the Greeks, and contracted to ”Kali-de” the black pool, in which the infant Heri slew his hydra foe; the Python of the Greeks and Typhon of the Egyptians.

page 153 note * Bápótá, “patrimony,” from Báp, “father.”

page 153 note † This tradition establishes the antiquity of those towns yet existing. Were people to be stationed there during the rainy season, I have no doubt coins and other memoria of the Panduas would be abundantly discovered. It was thus I obtained hundreds, nay, thousands of coins and medals from the ancient cities of Mathura, Surpura, Oojein, &c. &c.

page 153 note ‡ The “gathering” of the Cúrús and Pandus, however exaggerated by the Bards, must have been a very stirring scene. It is detailed at length, the clans, the leaders, and their actions, in the great work. The pick-axe, applied to the Cúrú-khéta, might yet yield something for the antiquarian.

page 153 note § Here Mahmoud of Ghizni and Shahbudin were defeated; and here the last struggle for Hindu independence was maintained to the death by the Chohan Emperor Pirt'hiraj, Samarsi of Cheetore, and many a noble Rajpút.

page 153 note ‖ Thanks to the venerable translator yet amongst us, we are enabled to appreciate this episode of the Iliad of the Hindus, which the celebrated Hastings pronounces to possess.“a sublimity of conception and diction almost unequalled;” and the version of Dr. Wilkins he “fears not to compare with the best prose versions of the Iliad or Odyssey.”

Tike for instance Crishna's description of the immortality of the soul, in the dialogue with Arjuna, when he incites his courage “to throw off the old garment” in that day's battle:— “The weapon divideth it not, the fire burneth it not, the water corrupteth it not, the wind drieth it not away; for it is indivisible, inconsumable, incorruptible, and is not to be dried away; it is eternal, universal, permanent, immovable; it is invisible, inconceivable, and unalterable.”— Bhagvat Gíta.

page 153 note † According to the various classical authorities, borrowing from Megasthenes, every tribe is made a nation, and every town (poora) a city (polis).

page 153 note ‡ The permutation of ch for s is common. The people of the South always pronounce ch as ex. gr. in no meaner name than the notorious Pindarri leader Cheetoo, the Seetoo of the Southron.

page 155 note * According to the Raj Taringini of the celebrated Vidydhar, minister of Soway Jey Sing, their retreat was “by Tatha Mooltan to Badrinath.” They could move in no direction without finding people of their own race, more especially in the Caucasian (Khó-khása) range, whence they originally came. The Ghickers, Joudis, Johyas, and other tribes bordering these alpine barriers, maintained the habits of the Pandus to a very late period; and Polyandrism still prevails there as amongst their colonies in Malabar.

page 155 note † It might be deemed idle to contrast the Exodus of the Hericúla from India with the return of the Heraclidæ into the Grecian Peloponnesus: the periods agree; for this event was A. A. C. 1078, according to the best chronologists, and the Great War about 1100. There are besides other curious affinities:–

Eight hundred years after this memorable event, Alexander, of Yavan descent, invaded the haunts of the Hericúla, and found abundant sources of analogy in the theogonies of India and his own country to amuse his veterans. If he built a fleet in the Punjab, navigated the Indus, and coasted to Babylon, what physical impossibility existed to the Indo-Scythic Hericulas wandering westward to Thrace and Ionia—a line of route abundantly tracked in subsequent ages, by Huns, Getes, and Tatars, all from the same haunts of Central Asia?

That sublime, though apocryphal epic, the Iliad, is asserted to have been written by Lycurgus, during his residence amongst the Indo-Getic races of Parva-Scythia, whence Greece and Italy were colonized and civilized. This region, Thrace, was the very cradle of divine poesy, and from it they bring Orpheus, who is vested with all the attributes and qualifications of the Naréda of the Hindus. If Yudishtra, Baldeva, and the Hericulas, journied thus far, carrying their letters and their bards in their train, then, indeed, the events of the Máhábharata, the divine strains of Vyasa and Sookdéva, might have afforded abundant hints to Lycurgus for the composition of the Iliad; and hence the similarity of the characters ascribed to the Pandus, with those of the Celto-Etruscan, would at once be accounted for.

page 156 note * This is the original country of Rustam, the Persian Hercules, who is supposed by Sir W. Jones to have been a coteroporary of Cyrus the Great. Sir W. Ouseley has given us a very interesting sketch of the Persian Hero in the 2d vol. of his Travels in Persia.

page 157 note * I had written the notes for my Dissertation on Mr. Perry's ring long before I saw Mr. Wilson's History of Cashmere, indeed, I might say, before it appeared in England; the coincidence of our opinions is, therefore, the more extraordinary. I feel gratified at having such support to my hypothesis.

page 158 note * Anacoonda or Anagoondé, a suburb of Vijyanuggur, is, in all probability, derived from Anva. Colonel Wilks says from the Mackenzie Papers, the Yadava or Yadu race founded this ancient abode. He adds, ”innumerable traces exist of vast and successive emigrations of this race of herdsmen (palis) and warriors, who carried devastation amongst the agricultural tribes of the South, and in process of time became incorporated with their opponents.”