[3]. The mere act of being betrothed disqualifies from a second marriage; the affianced becomes a rand (widow), though a kumari (maid).
[4]. Even these anachronisms are proofs of the fidelity of these Annals. Ignorant native scribes, aware but of one great Moghul invasion, consider the invader to be Timur; but there were numerous Moghul invasions during the reign of Alau-d-din. In all probability that for which the services of the Bhatti prince obtained him the restoration of his dominions was that of Ibak Khan, general of the king of Transoxiana, who invaded India in A.H. 705 (A.D. 1305), and was so signally defeated that only three thousand out of fifty-seven thousand horse escaped the sword, and these were made prisoners and trod to death by elephants, when pillars of skulls were erected to commemorate the victory.—See Briggs’ Ferishta, vol. i. p. 363 f. [Elliot-Dowson iii. 199.]
[5]. [Another version of a common folk-tale (Vol. I. [342]).]
[6]. It is scarcely necessary to repeat that this is a free translation of the chronicle.
[7]. The Khichi prince, we may suppose, had no follower skilled in omens—they lived very happily, as appears by the Khichi chronicle, and she bore him a son, who was driven from Gagraun. The scandal propagated against the ‘ruby of Mewar’ was no doubt a ruse of the Sankhla chief, as the conclusion shows. However small the intrinsic worth of these anecdotes, they afford links of synchronisms, which constitute the value of the annals of all these States.
[8]. Sadhu was the son and heir of Raningdeo, and it was from this portion of the Bhatti annals I extracted that singular story, related at p. 730, to illustrate the influence which the females of Rajputana have on national manners. The date of this tragical event was S. 1462, according to the Bhatti annals; and Rana Mokal, the contemporary of Rawal Jeth and Rao Raningdeo, was on the throne of Mewar from S. 1454 to S. 1475. The annals of this State (Vol. I. p. [331]) notice the marriage of the ‘Ruby’ to Dhiraj, son of Achaldas, but say nothing on the other point. A vague recollection of some matrimonial insult being offered evidently yet prevails, for when a marriage was contracted in A.D. 1821, through the Author’s intervention, between the Rana of Udaipur’s daughter and the present Rawal Gaj Singh of Jaisalmer, it was given out that there was no memorial of any marriage-alliance between the two houses. After all, it may be a vainglorious invention of the Bhatti annalist.
[9]. [The date of Lachhman Rāwal is uncertain. Inscriptions at Jaisalmer mention him as reigning in A.D. 1402 and 1416 (Erskine iii. B. 9).]
[10]. The term basai has been explained in Vol. I. p. [206]. The Basai is a slave in the mildest sense; one who in distress sells his liberty. His master cuts the choti, or lock of hair, from the centre of the head, as a mark of bondage. They are transferable, like cattle. This custom prevails more in the desert States than in central Rajwara; there every great man has his Basai. Shyam Singh Champawat of Pokaran had two hundred when he fled to Jaipur, and they all fell with him fighting against the Mahrattas. All castes, Brahmans and Rajputs, become Basais; they can redeem their liberty by purchase.
[11]. These three tribes are either extinct, or were lost on becoming proselytes to Islam.
[12]. The Sama or Samma tribe, which is well known in Muhammadan history, as having given a dynasty to Sind in modern times, is a great branch of the Yadus, and descended from Samba, son of Krishna; and while the other branch colonized Zabulistan, maintaining the original name of Yadus, the sons of Samba made his name the patronymic in Seistan and the lower valley of the Indus. Samma-ka-kot, or Sammanagari, was the capital, which yet exists, and doubtless originated the Minnagara of the Greeks. Sambos, the opponent of Alexander, it is fair to infer, was the chief of the Samma tribe. Samba, meaning ‘of, or belonging to, Sham or Syama’ (an epithet of Krishna, from his dark complexion), was son of Jambuvati, one of the eight wives of this deified Yadu. The Jarejas of Cutch and Jams of Sind and Saurashtra are of the same stock. The Sind-Samma dynasty, on the loss of their faith and coming into contact with Islam, to which they became proselytes, were eager to adopt a pedigree which might give them importance in the eyes of their conquerors; Sam was transformed into Jam, and the Persian king, Jamshīd, was adopted as the patriarch of the Sammas, in lieu of the legitimate Samba. Ferishta gives an account of this dynasty, but was ignorant of their origin. He says, “The Zemindars of Sinde were originally of two tribes or families, Somuna and Soomura; and the chief of the former was distinguished by the appellation of Jam.”—Briggs’ Ferishta, vol. iv. p. 424. The historian admits they were Hindus until A.H. 782 (A.D. 1380, S. 1436); a point of little doubt, as we see the Bhatti prince intermarrying with this family about twenty years subsequent even to the date assigned by Ferishta for their proselytism. I may here again state, once for all, that I append these notes in order not to interfere with the text, which is abridged from the original chronicle.