CHAPTER VII. of Marwar; her front was covered by the kingdom of Jeypore.1

High descent of

the Ranas of

ancient Chittore

and modern Udaipore.

In former times the sovereigns of Meywar were Meywar the known as the Ranas of Chittore; they are now known as the Ranas of Udaipore. They belong to the blue blood of Rajpoot aristocracy. They are Sesodian Chohans; the ornament of the thirty-six royal races of Rajpootana." They are descended from the old Súrya-vansa of Ayodhyá; the Solar race, or children of the Sun. To this day the golden sun on a black disc of ostrich feathers forms the royal insignia of the sovereigns of Udaipore. Their purity of blood is renowned throughout all India. The Rahtores of Marwar, the Kutchwahas of Jeypore, and indeed all the Rajpoot chieftains in India, are alike prepared to do homage to the Sundescended Rana. To the Hindús he is the living representative of the Solar race of Ráma and Ikswáku. To the Mussulman he is the descendant of Noushirvan and the ancient Persian kings.3

The three different Rajpoot kingdoms are sometimes called by different names—(1) Meywar, as already stated, was anciently known as Chittore; but since Chittore was captured by the Emperor Akber, and a new capital was founded at Udaipore, the sovereign has been called the Rana of Udaipore. (2) Marwar is often called Jodhpore, after the capital of that name. (3) Jeypore is sometimes known as Amber. Besides these three principal kingdoms there are other Rajpoot states, which will be brought under notice as occasions arise in dealing with later Mussulman and Mahratta history. They include Bikaneer, Kishengurh, Jessulmere, Kotah, Boondi, Haraoti, Sirohi, &c. There was also an ancient Rajpoot empire in the western peninsula of Guzerat, known as Anhilwarra. See Tod's Rajasthan.

2 The names of the thirty-six royal races are enumerated by Colonel Tod; but they may be said to have passed away from the history of India, and have become mere relics of an unknown antiquity. In the present day the two most important races are the Chohans and the Rhatores. The Chohans migrated from Ayodhya to Meywar; the Rhatores from Kanouj to Marwar. The Chohans also established themselves in Guzerat. Jeypore is said to have been colonised by a Rajpoot tribe known as the Kutchwahas of Ayodhya.

The connection between the Ranas of Udaipore and the ancient Persian kings is a mere matter of legend, to be believed or not according to individual

dynasties.

The social condition of the Rajpoots is reflected CHAPTER VII. in the Hindú epics and dramas; but of their sub- Solar and Lunar stantive history prior to the Mussulman invasion nothing has been preserved beyond the graphic description of the king and the people, which has been presented by Hiouen-Thsang. There is a strange mythical distinction between the Solar and a so-called Lunar race, which has long been a difficulty to genealogists. The legend of a Solar race at Ayodhya and Kanouj is apparently an outgrowth of the worship of the Sun. The so-called Lunar race, or children of the Moon, possessed two kingdoms; one on either side of the Solar empire. Thus there was one Lunar kingdom at Patali-putra, and another at Delhi; but neither had any connection with the worship of the Moon; and the legend of the race is only associated with the Moon as an antithesis or antagonism to the Sun. The Rámáyana refers to the Solar dynasty of Ikswáku and Ráma. The Mahá Bhárata refers to the Lunar race of Puru, Bhárata, and the Pándavas. The Greeks say nothing of these rival races; they only distinguish between the Punjab empire of Porus, and the Gangetic empire of Sandrokottos. Even in Hindú tradition the distinction appears as a mere dream of the genealogists, without any authentic origin. But still from a remote antiquity there was a traditionary struggle between Delhi and Kanouj for the supremacy. When the Mussulmans were pouring through the gates of India, Delhi and

sentiment. Compare Tod's Rajast ́han, vol. i., chaps. i.—iii. Also Annals of Meywar in the same volume, chaps. i.—iii.

See ante, page 266.

5 In a previous chapter (see page 8) the Aryan and Turanian gates of India have been placed somewhat artificially at the two different extremitics of Hindustan.

CHAPTER VII. Kanouj were still at feud."

Abduction of the Kanouj

Delhi king.

The Chohan of Delhi had carried off a Rahtore princess from Kanouj, and in revenge, Kanouj had encouraged the Mussulmans to advance against Delhi. The result was that Delhi fell, but Kanouj shared her fate. The resistless tide of invasion carried away both cities and flowed down the valleys of the Ganges and Jumna. The Raja of Kanouj perished in the Ganges. His son took horse with a gallant band of followers, and established a new Rahtore empire in the desert of Marwar. Thus the old Solar and Lunar empires passed away from India.

The abduction of the Rajpoot princess of Kanouj princess by the by the Chohan Raja of Delhi is celebrated in the lays of Kavi Chand Burdái, the most celebrated of the national bards of the Rajpoots. The incidents

But according to Mussulman tradition, Cabul and Candahar are reckoned as the two gates of Hindustan; Cabul as the gate to Turan and Candahar to Iran.

6 It is difficult to avoid the conclusion that this struggle between Delhi and Kanouj was a relic of the old antagonism between the Rajpoots of Maharashtra, and Síláditya of Kanouj and Magadha.

It is possible that the distinction between the Solar and Lunar races originated in the antagonism between the Brahman priest and Buddhist monk; or possibly to some extent in the conflict between the Indo-Aryan and IndoChinese races. The empire of Kosala, and its capital at Ayodhya, were certainly Brahmanical in character, and associated with the Sun as Vishnu. The Punjab, to say the least, was less Brahmanical. It was an ancient centre of the worship of Indra, who was always regarded as an enemy by the Brahmans; and it was also a stronghold of Buddhism. Magadha again was under a Lunar dynasty, and a centre of Buddhism. Krishna was an offshoot of the Lunar race, and his modern worship is certainly a substitute for Buddhism. Indra is still a great favourite with the Buddhist population of Burma, who regard him as king of the gods. The peacock is the emblem of the Solar race; and the hare is the emblem of the Lunar race. The king of Burma claims to be descended from both the Sun and Moon; and consequently both the peacock and the hare apdear upon his throne at Mandalay. Compare also Tod's Rajasthan, vol. i, chaps. iv. to vii.

8 A paraphrased translation of the Pirthiraja of the poet Chand has been undertaken by Mr Beames. A large portion has already appeared in the Indian Antiquary, a valuable collection of articles and translations, edited by Mr James Burgess. The popular character of this Journal, and the reputation

are surrounded with all the extravagant imagery CHAPTER VII. and mythical allusions of oriental poetry, but are nevertheless a genuine expression of Rajpoot sentiment. The proud Rahtore of Kanouj performed a mystic ceremony, which was an assertion of suzerainty, like the ancient horse-sacrifice, but in which every part had to be performed by a feudatory chieftain or inferior Raja.' The Chohan was invited to attend, but disdained to listen to the arrogant summons. The Rahtore in derision set up a statue to represent the Chohan as a door-keeper. The ceremony was duly performed, and followed by a Swayamvara for the daughter of the Rahtore. But the daughter of Kanouj cared for none amongst the crowd of suitors. In her secret heart she pined for the love of the Chohan of Delhi. She passed through the gallant host of Rajpoot chieftains,

of its contributors, recommend it to all who are interested in Indian archæology.

This child-like and primitive ceremony is not only a veritable relic of antiquity, but is still practised amongst the Bhoonyas, in the tributary Mahals. This tribe claims to be of Rajpoot origin, and their chiefs exercise the right of installing the neighbouring Raja of Keonjhur in the old Rajpoot fashion described by the poet Chand. The ceremony was performed as late as February, 1868, and was described in an official report by Mr Ravenshaw, the Superintendent of Cuttack. All the officers about the person of the Raja were discharged by Bhoonya chiefs, who had hereditary duties to perform. Thus one chief acted the part of the royal steed, and entered the hall with the Raja on his back. Another acted the part of a throne, and formed with his back and arms the throne on which the Raja was placed. When the Raja dismounted, a third chief gave him a " soropa," or honorary head-dress, by winding a flexible jungle-creeper round the royal turban; whilst the principal chief gave the Raja a "tika," or mark of investiture upon the forehead. The Bhoonya chiefs then consider that they have made over the realm to the new Raja, and require from him a promise that he will rule justly, and deal mercifully with his people. These acts of the Bhoonyas are ratified and rendered sacred by the performance of a portion of the rites of consecration by the Brahman family priests; and on the conclusion of the Brahmanical ceremonies, the Bhoonyas do homage and make offerings, and escort the Raja, mounted on his steed as before, to his apartments in the palace. Details of this ceremony are also furnished by Colonel Dalton in his "Descriptive Ethnology of Bengal," page 146.

CHAPTER VII. and placed the marriage garland round the neck of the statue of the Chohan. At the sight of this a mighty uproar filled the hall. The Chohan appeared upon the scene, and carried off his bride. Swords were drawn, blood was shed, and the princess herself took part in the struggle. The lover prevailed against the father, and carried off his prize to Delhi.19

The tragic end.

From that hour the Chohan was enslaved by the beauty of the Rahtore. His army and his dominion were alike forgotten as he basked in the smiles of his bride. The Mussulman war-cry resounded through the Punjab, but the Chohan was a captive at

the feet of his queen. The enemy thundered at the gates of Delhi, and then the bridegroom and the bride awoke from their dream of pleasure. The princess armed her lord for the battle. She conjured him to die for his name and fame, and vowed that she would follow him. The Chohan perished in the fight; and the Rahtore ordered the pile to be prepared, threw herself upon the flames, and joined her bridegroom in the mansions of the Sun."1

10 The Rajpoot sovereigns of Delhi were originally of the Tuar race, whilst the Chohans reigned at Ajmere. But in an earlier contest between Delhi and Kanouj, the sovereign of Ajmere had given powerful help to Delhi, and obtained the hand of a Tuar princess as a reward. A son was born of this union, named Pirthi Raj; who thus had a Chohan father and a Tuar mother. When Pirthi Raj was five years of age he succeeded to the throne of Delhi. Pirthi Raj was the hero who carried off the Kanouj princess, and perished in the struggle against the Mussulmans. The Kanouj princess was named Sanjogta.

The chronology of these events is somewhat obscure. It will suffice for the present to refer them to the eleventh and twelfth centuries of the Christian era. In dealing henceforth with Mussulman annals it may be possible to arrive at a more exact chronology.

11 The legend of the Kanouj princess is not without a parallel in later Rajpoot story. The following incident, half romantic and half tragic, belongs to the early part of the fifteenth century. Sadoo, heir of the fief of Poogul in Jessulmere, was the bravest chieftain of his age. His name was a terror throughout the desert. On one occasion as he rode from a foray to his mountain home, a Rajpoot invited