[21]. I had the happiness to be the means of releasing from captivity some young chiefs, who had been languishing in Mahratta fetters as hostages for the payment of a war contribution. One of them, a younger brother of the Purawat division, had a mother dying to see him; but though he might have taken her house in the way, a strong feeling of honour and gratitude made him forgo this anxious visit: “I am your Rajput, your gola, your basai.” He was soon sent off to his mother. Such little acts, mingling with public duty, are a compensation for the many drawbacks of solitude, gloom, and vexation, attending such situations. They are no sinecures or beds of roses—ease, comfort, and health, being all subordinate considerations.
[22]. Gilbert on Tenures, art. “Warranty,” p. 169. [Wergild, wer, ‘man,’ gield, gieldan; vair is Skt. vīra, ‘hero’; O.E. wer, O.H.G. werran, ‘to embroil,’ Fr. guerre.]
[23]. “The great toe took rank as it should be, and held to double the sum of the others, for which ten scyllinga was the value without the nail, which was thirty scealta to boot” (Turner’s Anglo-Saxons, vol. ii. p. 133).
[24]. Appendix, No. [XVIII]. The laws of composition were carried to a much greater extent amongst the Hindu nations than even amongst those of the Anglo-Saxons, who might have found in Manu all that was ever written on the subject, from the killing of a Brahman by design to the accidental murder of a dog. The Brahman is four times the value of the soldier, eight of the merchant, and sixteen times of the Sudra. “If a Brahman kill one of the soldier caste (without malice), a bull and one thousand cows is the fine of expiation. If he slays a merchant, a bull and one hundred cows is the fine. If a Sudra or lowest class, ten white cows and a bull to the priest is the expiation” [Laws, xi. 127 ff.]. Manu legislated also for the protection of the brute creation, and if the priest by chance kills a cat, a frog, a dog, a lizard, an owl, or a crow, he must drink nothing but milk for three days and nights, or walk four miles in the night.
[25]. Ummeda, ‘hope.’
[26]. Together £20,000, equal to £100,000 of England, if the respective value of the necessaries of life be considered.
[27]. Barchi is ‘a lance.’ In these marauding days, when there was a riever in every village, they sallied out to ‘run the country,’ either to stop the passenger on the highway or the inhabitant of the city. The lance at his breast, he would call out dohai, an invocation of aid. During harvest time barchi-dohai used to be exacted.
[28]. ‘Cup of invitation.’ [Munawwar, Pers. ‘bright, splendid.’]
[29]. This is a favourite expression, and a mode of indicating great friendship: ‘to eat of the same platter (thali), and drink of the same cup (piyala).’
[30]. The Bundi feud with the Rana is still unappeased, since the predecessor of the former slew the Rana’s father. It was an indefensible act, and the Bundi prince was most desirous to terminate it. He had no daughter to offer, and hinted a desire to accompany me incog. and thus gain admission to the presence of the Rana. The benevolence and generosity of this prince would have insured him success; but it was a delicate matter, and I feared some exposure from any arrogant hot-headed Rajput ere the scene could have been got up. The Raja Bishan Singh of Bundi is since dead [in 1828]; a brave and frank Rajput; he has left few worthier behind. His son [Rām Singh, 1821-89], yet a minor, promises well. The protective alliance, which is to turn their swords into ploughshares, will prevent their becoming foes; but they will remain sulky border-neighbours, to the fostering of disputes and the disquiet of the merchant and cultivator.