[26]. Nearly twelve months after this, my public duty called me to Nimbahera en route to Kotah. The castle of Hamira was within an hour’s ride, and at night he was reported as having arrived to visit me, when I appointed the next day to receive him. Early next morning, according to custom, I took my ride, with four of Skinner’s Horse, and galloped past him, stretched with his followers on the ground not far from my camp, towards his fort. He came to me after breakfast, called me his greatest friend, “swore by his dagger he was my Rajput,” and that he would be in future obedient and loyal; but this, I fear, can never be.
[27]. Literally faith (dharma) to his lord (swami).
[28]. Paper of relinquishment.
[29]. The dūb grass [[[]Cynodon dactylon] flourishes in all seasons, and most in the intense heats; it is not only amara or ‘immortal,’ but akshay, ‘not to be eradicated’; and its tenacity to the soil deserves the distinction.
[30]. From bap, ‘father,’ and the termination of, or belonging to, and by which clans are distinguished; as Karansot, ‘descended of Karan’; Mansinghgot, ‘descended of Mansingh.’ It is curious enough that the mountain clans of Albania, and other Greeks, have the same distinguishing termination, and the Mainote of Greece and the Mairot of Rajputana alike signify mountaineer, or ‘of the mountain,’ maina in Albanian; mairu or meru in Sanskrit. [The words have no connexion.]
[31]. Laws, ix. 44.
[32]. [“When he [the king] has gained victory, let him duly worship the gods and honour righteous Brāhmanas, let him grant exemptions, and let him cause promises of safety to be proclaimed. But having fully ascertained the wishes of all the (conquered), let him place then a relation of (the vanquished ruler on the throne), and let him impose his conditions. Let him make authoritative the lawful customs of the inhabitants, just as they are stated to be” (Manu, Laws, vii. 201 f., trans. Bühler, Sacred Books of the East, xxv. 248 f.).]
[33]. [“Let him [the king] cause his annual revenue in his kingdom to be collected by trusty (officials), let him obey the sacred law (in his transactions with) the people, and behave as a father to all men” (Manu, Laws, vii. 80). “Not to turn back in battle, to protect the people, to honour the Brāhmanas, is the best means for a king to secure happiness” (ib. vii. 88). “From the people let him (the king) learn (the theory) of the (various) trades and professions” (ib. vii. 43). “But (he who is given) to these vices (loses) even his life” (ib. vii. 46), trans. Bühler, Sacred Books of the East, xxv.]
[34]. Cani, ‘land,’ and atchi, ‘heritage’: Report, p. 289.—I should be inclined to imagine the atchi, like the ot and awat, Rajput terminations, implying clanship. [Tamil kāniyātchi, ‘that which is held in free and hereditary property’; kāni, ‘land,’ ātchi, ‘inheritance’ (Wilson, Glossary, s.v.; Madras Manual of Administration, iii. 58).]