[67]. The Indian satrapy of Darius, says Herodotus [iii. 94], was the richest of all the Persian provinces, and yielded six hundred talents of gold. Arrian informs us that his Indo-Scythic subjects, in his wars with Alexander, were the élite of his army. Besides the Sakasenae, we find tribes in name similar to those included in the thirty-six Rajkula; especially the Dahae (Dahya, one of the thirty-six races). The Indo-Scythic contingent was two hundred war chariots and fifteen elephants, which were marshalled with the Parthii on the right, and also near Darius’s person. By this disposition they were opposed to the cohort commanded by Alexander in person. The chariots commenced the action, and prevented a manœuvre of Alexander to turn the left flank of the Persians. Of their horse, also, the most honourable mention is made; they penetrated into the division where Parmenio commanded, to whom Alexander was compelled to send reinforcements. The Grecian historian dwells with pleasure on Indo-Scythic valour: “there were no equestrian feats, no distant fighting with darts, but each fought as if victory depended on his sole arm.” They fought the Greeks hand to hand [Arrian, Anabasis, iii. 15].
But the loss of empire was decreed at Arbela, and the Sakae and Indo-Scythae had the honour of being slaughtered by the Yavans of Greece, far from their native land, in the aid of the king of kings.
[68]. The Kathi are celebrated in Alexander’s wars. The Kathiawar Kathi can be traced from Multan (the ancient abode) [mūlasthāna, ‘principal place’]. The Dahya (Dahae), Johya (the latter Hunnish), and Kathi are amongst the thirty-six races. All dwelt, six centuries ago, within the five streams and in the deserts south of the Ghara. The two last have left but a name.
[69]. The Sakae had invaded the inhabitants on the borders of the Pontic Sea: whilst engaged in dividing the booty, the Persian generals surprised them at night, and exterminated them. To eternize the remembrance of this event, the Persians heaped up the earth round a rock in the plain where the battle was fought, on which they erected two temples, one to the goddess Anaītis, the other to the divinities Omanus and Anandate, and then founded the annual festival called Sacaea, still celebrated by the possessors of Zela. Such is the account by some authors of the origin of Sacaea. According to others it dates from the reign of Cyrus only. This prince, they say, having carried the war into the country of the Sakae (Massagetae of Herodotus) lost a battle. Compelled to fall back on his magazines, abundantly stored with provisions, but especially wine, and having halted some time to refresh his army, he departed before the enemy, feigning a flight, and leaving his camp standing full of provisions. The Sakae, who pursued, reaching the abandoned camp stored with provisions, gave themselves up to debauch. Cyrus returned and surprised the inebriated and senseless barbarians. Some, buried in profound sleep, were easily massacred; others occupied in drinking and dancing, without defence, fell into the hands of armed foes: so that all perished. The conqueror, attributing his success to divine protection, consecrated this day to the goddess honoured in his country, and decreed it should be called ‘the day of the Sacaea.’ This is the battle related by Herodotus, to which Strabo alludes, between the Persian monarch and Tomyris, queen of the Getae. Amongst the Rajput Sakha, all grand battles attended with fatal results are termed sakha. When besieged, without hope of relief, in the last effort of despair, the females are immolated, and the warriors, decorated in saffron robes, rush on inevitable destruction. This is to perform sakha, where every branch (sakha) is cut off. Chitor has to boast of having thrice (and a half) suffered sakha. Chitor sakha ka pap, ‘by the sin of the sack of Chitor,’ the most solemn adjuration of the Guhilot Rajput. If such the origin of the festival from the slaughter of the Sakae of Tomyris, it will be allowed to strengthen the analogy contended for between the Sakae east and west the Indus. [For the Sacaea festival see Sir J. Frazer, The Golden Bough, The Dying God, 113 ff. It has no connexion with the Rajput Sākha, ‘a fight,’ which, again, is a different word from Sākha, ‘a branch, clan.’]
[70]. I presented a work on this subject to the Royal Asiatic Society, as well as another on Palmistry, etc.
[71]. Madhu is intoxicating drink, from madhu, ‘a bee,’ in Sanskrit [madhu, ‘anything sweet’]. It is well known that mead is from honey. It would be curious if the German mead was from the Indian madhu (bee): then both cup (kharpara) and beverage would be borrowed. [Madhu does not mean ‘a bee’ in Sanskrit.]
[72]. Amrita (immortal), from the initial privative and mrit, ‘death.’ Thus the Immurthal, or ‘vale of immortality,’ at Neufchatel, is as good Sanskrit as German [?].
[73]. Abhai Singh, ‘the fearless lion,’ prince of Marwar, whose bard makes this speech at the festal board, when the prince presented with his own hand the cup to the bard.
[74]. Regner Lodbrog, in his dying ode, when the destinies summon him.
[75]. Phūl, the flower of the mahua tree, the favourite drink of a Rajput. Classically, in Sanskrit it is madhūka, of the class Polyandria Monogynia [Bassia latifolia] (see As. Res. vol. i. p. 300).