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bleed not for Cheetore, the land will pass from the line." This said, she vanished.
On the morn he convened a council of his chiefs, to whom he revealed the vision of the night, which they treated as the dream of a disordered fancy. He commanded their attendance at midnight; when again the form appeared, and repeated the terms on which alone she would remain amongst them. “ Though thousands of barbarians strew the earth, what are they to me? On each day enthrone a prince. Let the Kirnia, the Chehtra, and the Chamra * proclaim his sovereignty; and for three days let his decrees be supreme: on the fourth, let him meet the foe and his fate. Then only, may I remain."
• Whether we have merely the fiction of the poet, or whether the scene was got up to animate the spirit of resistance, matters but little; it is consistent with the belief of the tribe ; and that the goddess should openly manifest her wish to retain as her tiara the battlements of Cheetore, on conditions so congenial to the warlike and superstitious Rajpoot, was a gage readily taken up, and fully answering the end. A generous contention arose amongst the brave brothers, who should be the first victim to avert the denunciation. Ursi urged his priority of birth: he was proclaimed, the umbrella waved over his head, and on the fourth day, he surrendered his short-lived honours and his life. Ajeysi, the next in birth, demanded to follow; but he was the favourite son of his father, and at his request he consented to let his brothers precede him. Eleven had fallen in turn, and but one victim remained to the salvation of the city, when the Rana, calling his chiefs around him, said, “ Now I devote myself for Cheetore." But another awful sacrifice was to precede this act of self-devotion, in that horrible rite, the Johur, where the females are immolated to preserve them from pollution or captivity. The funeral pyre was lighted within the “great subterranean retreat”, in chambers impervious to the light of day, and the defenders of Cheetore beheld in procession the queens, their own wives and daughters, to the number of several thousands. The fair Pudmani closed the throng, which was augmented by whatever of female beauty or youth could be tainted by Tatar lust. They were conveyed to the cavern, and the opening closed upon them, leaving them to find security from dishonour in the devouring element.
• A contest now arose between the Rana and his surviving son ; but the father prevailed, and Ajeysi, in obedience to his commands, with a small band passed through the enemy's lines, and reached Kailwarra in safety. The Rana, satisfied that his line was not extinct, now prepared to follow his brave sons; and calling around him his devoted clans, for whom life had no longer any charms, they threw open the portals, and descended to the plain, and with a reckless despair carried death, or met it, in the crowded ranks of Alla. The Tatar conqueror took possession of an inanimate capital, strewed with brave defenders; the smoke yet issuing from the recesses where lay consumed the once fair object of his desire; and since their devoted day, the cavern has
** The ensigns of kingly dignity; the Parasol, the Umbrella, and the tail of the wild Ox.'
been sacred: no eye has penetrated its gloom ; and superstition has placed as its guardian a huge serpent, whose 'venemous breath tinguishes the light which might guide intruders to the place of sacrifice.'
The fatal loss of brave men sustained in the rescue of Bheemsi and Pudmani, and in the ensuing battle under the very walls of the fortress, is considered as the 'half-sack of Cheetore'; and its fall, with the consequent destruction of its noble buildings and splendid monuments of art, is reckoned as the first entire storm and spoliation.
The second was in the reign of the emperor Baber; and its circumstances strongly resembled those of the first. There was the same stern determination to fall with the fortress; the infant prince was placed in safety; the fatal sacrifice of the Johur was consummated; the Rajpoots put on the saffron robe, and the chief who had assumed the garb and ensigns of royalty, rushed forth at their head to battle and welcome death. Baber had previously encountered a fearful example of the devotedness of these intrepid men. His memoirs give sufficient evidence of the difficulties to which he had been reduced by the valour of the 'Rana Sanka (Sanga) the Pagan,' and had the gallant Rajpoot been less confident of victory, the chances were, that the ex-king of Ferghana had terminated his eventful career at the ' yellow rivulet' of Biana. Sanga was one of the bravest of the brave series of the Seesoodia monarchs; and had not his life been cut short by domestic treachery, Baber might yet have found Hindustan no resting place. The Rana had been strongly curtailed of his fair proportion by his frequent exposure to the casualties of battle. In his own person, he was well-set and muscular; but, in addition to the loss of an eye and an arm, he was lame from the effects of a broken leg, and his body retained the scars of eighty wounds received in close fighting, from the sword or lance. His brother, Pirthi Raj, who was assassinated previously to his father's death, seems to have been a perfect inodel of a turbulent and daring Rajpoot; and we shall extract the curious description of his bearing and behaviour in a dangerous feud. His uncle, Soorajmul, aided by a chief named Sarungdeo, and by the king of Malwa, was in rebellion; and during a battle, in which the Rana, covered with wounds, was nearly defeated, Pirthi Raj came up with a reinforcement to the assistance of his father, and singled out his uncle, whom he wounded severely in several places. The fight ceased for the day from the mere exhaustion of both parties, and they bivouacked in sight of each other.
" It will shew the manners and feelings so peculiar to the Rajpoot, to describe the meeting between the rival uncle and nephew: unique VOL. II.-N.S.
in the details of strife, perhaps, since the origin of man. It is taken from a MS. of the l'hala chief who succeeded Soorajmul in Sadri. Pirthi Raj visited his uncle, whom he fouud in a small tent reclining on a pallet, having just had “ the Barber” (náe) to sew up his wounds. He rose and met his nephew with the customary respect, as if nothing unusual had occurred; but the exertion caused some of the wounds to open afresh, when the following dialogue ensued :
· Pirthi Raj. Well, uncle, how are your wounds ?
• Soorajmul. “Quite healed, my child, since I have the pleasure of seeing you." · Pirihi Raj.
“ But, uncle (kaka), I have not yet seen the Dewanji *. I first ran to see you, and I am very hungry; have you any thing to eat?
• Dinner was soon served, and the extraordinary pair sat down and “ate off the same platter”; nor did Pirthi Raj hesitate to eat the
pant” presented on his taking leave. • Pirthi Raj.
“ You and I will end our battle in the morning, uncle.” • Soorajmul. "Very well, come early."
They met, but Sarungdeo bore the brunt of the conflict, receiving thirty-five wounds. During “ four gurries †, swords and lances were plied, and every tribe of Rajpoot lost numbers that day;" but the rebels were defeated, and fled to Sadri, and Pirthi Raj returned in triumph, though with seven wounds, to Cheetore. The rebels, however, did not relinquish their designs, and many personal encounters took place between the uncle and nephew: the latter saying, he would not let him retain “as much land of Mewar as would cover a needle's point;” and Soojoh (a familiar contraction of Soorajmul) retorting, that “ he would allow his nephew to redeem only as much as would suffice to lie upon.” But Pirthi Raj gave them no rest, pursuing them from place to place. In the wilds of Baturrho, they formed a stockaded retreat of the Dho-tree, which abounds in these forests. Within this shelter, horses and men were intermingled : Soojoh and his coadjutors communing by the night-fire on their desperate plight, when their cogitations were checked by the rush and neigh of horses. Scarcely had the pretender exclaimed, “ This must be my nephew!" when ,
” Pirthi Raj dashed his steed through the barricade, and entered with his troops. All was confusion, and the sword showered its blows indiscriminately. The young prince reached his uncle, and dealt him a blow which would have levelled him, but for the support of Sarungdeo, who upbraided him, adding that “a buffet now was more than a score of wounds in former days;" to which Socjoh rejoined, “Only when dealt by my nephew's hand.” Soojoh demanded a parley; and calling on the prince to stop the combat, he continued, “ If I am killed, it
* Regent,' the title the Rana is most familiarly known by.
t. This compound of the betel, or areca-nut, cloves, mace, terra japonica, and prepared lime, is always taken after meals, and has not unfrequently been a medium for administering poison.
Hoars of twenty-two minutes each.
matters not; my children are Rajpoots, they will run the country to find support; but if you are slain, what will become of Cheetore? My face will be blackened, and my name everlastingly reprobated." The sword was sheathed ; and as the uncle and nephew embraced, the latter asked the former, “What were you about, uncle, when I came? “ Only talking nonsense, child, after dinner." _“ But with me over your head, uncle, as a foe, how could you be so negligent ? ”_-“What could I do? You had left me no resource, and I must have some place to rest my
head.”' On the following day, while sacrificing to Cali, Pirthi Raj picked a quarrel with Sarungdeo, and after a severe contest, slew him, and placed his head on the altar.
After the death of Baber, Cheetore was restored by his son, the excellent Humaioon; but the son and successor of the latter, the victorious Akber, was less forbearing: he assailed the fortress once in vain, but the second time with success. The Johur was again performed, and eight thousand Rajpoots fell sword in hand. Cheetore never re-assumed its honours. The dastardly Rana, who had fled from it in the hour of danger, founded the modern capital, Oodipoor.
These intimations may afford a sufficient general idea of the history of Mewar. The characteristic extracts we have given, will be found far more illustrative than a mere catalogue raisonnée of Ranas and chieftains : and they exhibit a fair specimen of a singular variety of human association, highly deserving of being studied in its moral and political bearings. · Large, however, as is the collection of materials presented to us in the present volume, it is still scarcely ample enough to supply a satisfactory solution of the various questions which a thorough discussion of the subject would originate.
We have left untouched the Personal Narrative' of a journey to Marwar, which is so replete with interesting matter as to deserve a distinct article. We shall probably resume the sub
a ject, and shall then take the opportunity of adverting to the actual condition of the Rajpoots, and their connection with our Indian Government.
The map is admirable, and gives a new aspect to this part of Hindostan. The views and portraits are beautifully drawn and generally well engraved; they are, moreover, on the whole, judiciously chosen,
though we could willingly have sacrificed some half dozen of them for an elaborate interior of the very singular Jain Temple at page 778. The illustration of a few well selected instances of Hindoo architecture, by plan, section, and elevation, would assist in solving some important architectural problems.
Art. VI.-1. Eight Lectures upon the History of Jacob; delivered
during Lent, 1828, at the Church of St. Luke, Chelsea. By the Rev. Henry Blunt, A.M. Vicar of Clare, Suffolk, Curate of Chelsea, &c. Second Edition. 12mo. pp. 206. Price 4s. 6d.
London, 1828. 2. Nine Lectures upon the History of Peter ; delivered during Lent,
1829, at the Church of St. Luke, Chelsea. By the Rev. Henry Blunt, A.M. &c. Second Edition. 12mo.
Price 4s. 6d. London, 1829. ALTHOUGH each of these volumes is already in a second
edition, it is only within a few days that the second publication has fallen into our hands; and it is not too late to perform an act of justice to the estimable Author, as well as a service to our readers, by a brief notice and cordial recommendation of these highly interesting, though unpretending compositions. Mr. Blunt disclaims all attempt at originality of remark or ingenuity of exposition. He speaks of the discourses in the first volume as composed during a season of great bodily weakness and sickness; and is aware, he says, that they form but super
ficial illustrations of Divine truth.' But on the other hand, there is nothing recondite in either the narratives or the lessons of Scripture. The matchless simplicity of the one, the obviousness and familiarity of the other, preclude the exercise of critical or learned ingenuity; and that mode of illustration is the most effective, which is in strict keeping with the genuine character of the sacred record. A strong feeling of the beauty and pathos of the Scripture narrative,-a competent acquaintance with the customs of antiquity, -purity of taste, and entire simplicity of aim and motive, - these are the main requisites of an expositor of Scripture biography; and all these are conspicuous in the lectures before us. The distinguishing merit of the exposition is its judiciousness and the practical wisdom of the instruction to which it is made subordinate. But there is at the same time, if we mistake not, a chaste elegance in the Author's composition, which renders these lectures worthy of being regarded as a model of pulpit addresses.
The first lecture upon the history of Jacob, introduces us to his character as ' a plain man dwelling in tents.'
· The claims which this man of God possesses upon our attention, are indeed widely different from those of the generality of persons who form the subject of uninspired biography. He was neither a monarch nor a warrior nor a philosopher, nor one of the rich and noble of the earth, living in palaces « ceiled with cedar and painted with vermilion”; but, as the language of the text informs us, “ a plain man dwelling in tents." Yet does this plain man possess more to recommend him to the notice and observation of the Christian, than all the