[24]. The unclean spirits of Rajput martial mythology, who feed on the slain.
[25]. This date is circumstantial, and might be fixed or disproved by calculation; if the heterogeneous mixture of such widely separated incidents as those in Syro-Macedonian and Muhammadan history did not deter us from the attempt.
[26]. No such name appears in Wilson’s Raj Taringini. [Nor in Stein’s Index.]
[27]. Tutelary goddess, or “of the race (kula).”
[28]. This volcano [or rather jets of combustible gas] is a well-known place of pilgrimage in the Siwalik mountains [in the Kāngra District, Panjāb].
[29]. A pahar is one-fourth of the day.
[30]. For a description of this rite see Vol. I. pp. [85], [309].
[31]. In conformity with the Hindu ordinances of matam, or mourning.
[32]. Here is another circumstantial date, S. 72, or A.D. 16, for the foundation of Salbahana in the Panjab, by the fugitive Yadu prince from Gajni. Of its exact position we have no means of judging, but it could not have been remote from Lahore. It may be deemed a fortunate coincidence that I should discover that ancient inscription (p. [914]) of this capital, styled Salpur, governed by a Gete or Jat in the fourth century; which suggested the idea (which many facts tend to prove), whether these Yadus (whose illegitimate issue, as will appear in the sequel, are called Jats) may not be the Yuti or Getes from Central Asia. The coincidence of the date of Salbahan-Yadu with that of the Saka Salivahan, the Tak, will not fail to strike the inquirer into Hindu antiquities: and it is not the least curious circumstance, that these Yadus, or Yuti, displaced the Takshak, or Tak, from this region, as will appear immediately. In further corroboration, see notes [2] and [4], p. [916] f., and Inscriptions II. p. [917] and VI. p. [925].]
[33]. At every page of these annals, it is evident that they have been transcribed by some ignoramus, who has jumbled together events of ancient and modern date. The prince of Delhi might have been Jaipal, but if we are to place any faith in the chronology of the Tuar race, no prince of this family could be synchronous with the Yadu Salbahan. I am inclined to think that the emigration of Salbahan’s ancestors from Gajni was at a much later period than S. 72, as I shall note as we proceed. [As will be seen later on, the whole story swarms with anachronisms.]