We may divide the annals of Marwar, from the migration of Siahji from Kanauj to the accession of Udai Singh, into three distinct epochs:
1. From the settlement of Siahji in the land of Kher, in A.D. 1212, to the conquest of Mandor by Chonda, in A.D. 1381.
2. From the conquest of Mandor to the founding of Jodhpur, in A.D. 1459; and
3. From the founding of Jodhpur to the accession of Udai Singh in A.D. 1584, when the Rathors acknowledged the supremacy of the empire.
The two first epochs were occupied in the subjugation of the western portion of the desert from the ancient allodiality; nor was it until Chonda conquered Mandor, on the decline of the Chauhans of the east, that the fertile lands on either side of the Luni were formed into fiefs for the children of Ranmall and Jodha. A change of capital with the Rajput is always productive of change in the internal organisation of the State; and not unfrequently the race changes its appellation with its capital. The foundation of Jodhpur was a new era, and henceforth the throne of Maru could only be occupied by the tribe of Jodha, and from branches not constituting the vassals of the crown, who were cut off from succession. This is a peculiar [32] feature in Rajput policy, and is common to the whole race, as will be hereafter more distinctly pointed out in the annals of Ajmer.
Feudalism in Mārwār.
Rao Maldeo confirmed this division of Jodha, though he increased the secondary fiefs, and as the boundaries of Marwar were completed in his reign, it was essentially necessary to confirm the limitation. The feudal States of Marwar are, therefore, perpetuated in the offspring of the princes from Jodha to Maldeo, and a distinction exists between them and those subsequently conferred; the first, being [33] obtained by conquest, are deemed irrevocable, and must be perpetuated by adoption on the failure of lineal issue; whereas the other may, on lapses, be resumed and added to the fisc whence it emanated. The fiscal domain of the Rajput princes cannot, says their traditionary lore, be alienated for more than a life-interest; but this wise rule, though visible in anecdotes of past days, has been infringed with their general disorganization. These instances, it may be asserted, afford the distinctions of allodial and feudal lands. Of the numerous clans, the issue of Siahji to Jodha, which are spread over the northern and western parts of the State, some, partly from the difficulty of their position, partly from a feeling of respect to their remote ancestry, enjoy almost entire independence. Yet they recognize the prince of Maru as their liege lord when his crown is endangered, and render homage on his accession or any great family event. These clans hold without grant or fine, and may properly be called the allodial chieftains. Of this number we may enumerate the lordships of Barmer, Kotra, Sheo, Phulsund, etc. Others there are who, though less independent, may also be styled the allodiality of Marwar, who are to furnish their quotas when demanded, and perform personal homage on all great days of rejoicing; of these are Mewa, Sindari, etc. The ancient clans scattered over the land, or serving the more modern chieftains, are recognized by their patronymic distinctions, by those versed in the chronicles; though many hear the names of Duharka, Mangalia, Uhar, and Dhandal, without knowing them to be Rathor. The mystic page of the bard is always consulted previous to any marriage, in order to prevent a violation of the matrimonial canons of the Rajputs, which are stricter than the Mosaic, and this keeps up the knowledge of the various branches of their own and other races, which would otherwise perish.[perish.]
Whatever term may be applied to these institutions of a martial race, and which for the sake of being more readily understood we have elsewhere called, and shall continue to designate, “feudal,” we have not a shadow of doubt that they were common to the Rajput races from the remotest ages, and that Siahji conveyed them from the seat of his ancestors, Kanauj. A finer picture does not exist of the splendour of a feudal array than the camp of its last monarch, Jaichand, in the contest with the Chauhan. The annals of each and every State bear evidence to a system strictly parallel to that of Europe; more especially Mewar, where, thirteen hundred years ago, we see the entire feudatories of the State throwing up their grants, giving their liege lord defiance, and threatening him with their [34] vengeance. Yet, having “eaten his salt,” they forbore to proceed to hostilities till a whole year had elapsed, at the expiration of which they deposed him.[[5]] Akbar, who was partial to Hindu institutions, borrowed much from them, in all that concerned his own regulations.
In contrasting these customs with analogous ones in the West, the reader should never lose sight of one point, which must influence the analogy, namely, the patriarchal form which characterizes the feudal system in all countries; and as, amongst the Rajputs, all their vassalage is of their own kin and blood (save a slight mixture of foreign nobles as a counterpoise), the paternity of the sovereign is no fiction, as in Europe; so that from the son of Champa, who takes the right hand of his prince, to the meanest vassal, who serves merely for his peti[[6]] (rations), all are linked by the tie of consanguinity, of which it is difficult to say whether it is most productive of evil or good, since it has afforded examples as brilliant and as dark as any in the history of mankind. The devotion which made twelve thousand, out of the fifty thousand, “sons of Jodha” prove their fidelity to Maldeo has often been emulated even to the present day.
The chronicles, as before stated, are at variance with regard to the accession of Udai Singh: some date it from the death of Maldeo, in S. 1625 (A.D. 1569); others from that of his elder brother Chandarsen, slain in the storm of Siwana. The name of Udai appears one of evil portent in the annals of Rajasthan.[[7]] While “Udai, the fat,” was inhaling the breeze of imperial power, which spread a haze of prosperity over Maru, Partap of Mewar, the idol of the Rajputs, was enduring every hardship in the attempt to work out his country’s independence, which had been sacrificed by his father, Udai Singh. In this he failed, but he left a name hallowed in the hearts of his countrymen, and immortalized in the imperishable verse of the bard.