[16]. Pala pasārna, or ‘to spread the cloth or scarf,’ is the figurative language of entreaty, arising from the act of spreading the garment, preparatory to bowing the head thereon in token of perfect submission.
[17]. This was written in 1821-22.
[18]. The Bar includes the whole household or personal attendants, the guards, and slaves. They receive rations of food, and make up the rest of their subsistence by labour in the town. The Bar consists of about 1000 people, and is estimated to cost 20,000 rupees annually.
[19]. Rozgar-Sardar is an allowance termed kansa, or ‘dinner,’ to the feudal chieftains who attend the Presence. Formerly they had an order upon the Danis, or collectors of the transit-duties; but being vexatious, Pansa Sah, minister to Rawal Chaitra, commuted it for a daily allowance, varying, with the rank of the person, from half a silver rupee to seven rupees each, daily. This disbursement is calculated at 40,000 rupees annually.
[20]. Sihbandis are mercenary soldiers in the fort, of whom 1000 are estimated to cost 75,000 rupees annually. [The word seems to mean ‘persons paid quarterly’ (Yule, Hobson-Jobson, 2nd ed. 805).]
[21]. [A man riding his own horse was called Silahdār, ‘equipment-holder’; one riding a horse belonging to the State or to some one else was Bārgīr, ‘burden-taker’ (Irvine, Army of the Indian Moghuls, 37).]
[23]. [Bhatti women have a reputation for strength and beauty. One of them was the mother of Fīroz Shāh Tughlak (Elliot-Dowson iii. 272).]
[24]. The churi of ivory, bone, or shell is the most ancient ornament of the Indo-Scythic dames, and appears in old sculpture and painting. [For bangles made of conch-shell, see J. Hornell, The Sacred Chank of India, Madras, 1914.] I was much struck with some ancient sculptures in a very old Gothic church at Moissac, in Languedoc. The porch is the only part left of this most antique fane, attributed to the age of Dagobert. It represents the conversion of Clovis, and when the subject was still a matter of novelty. But interesting as this is, it is as nothing when compared to some sculptured figures below, of a totally distinct age; in execution as far superior as they are dissimilar in character, which is decidedly Asiatic; the scarf, the champakali or necklace, representing the buds of the jessamine (champa), and churis, such as I have been describing. To whom but the Visigoths can we ascribe them?—and does not this supply the connecting link of this Asiatic race, destined to change the moral aspect of Europe? [?] I recommend all travellers, who are interested in tracing such analogies, to visit the church at Moissac, though it is not known as an object of curiosity in the neighbourhood.
[25]. [There is no evidence in support of this suggestion.]