James Tod

Lieutenant-Colonel James Tod (20 March 1782 – 18 November 1835) was an English-born officer of the British East India Company and an Oriental scholar. He combined his official role and his amateur interests to create a series of works about the history and geography of India, and in particular the area then known as Rajputana that corresponds to the present day state of Rajasthan, and which Tod referred to as Rajast'han.

Where can we look for sages like those whose systems of philosophy were prototypes of those of Greece: to whose works Plato, Thales & Pythagoras were disciples?

What nation on earth could have maintained the semblance of civilization, the spirit or the customs of their forefathers, during so many centuries of overwhelming depression, but one of such singular character as the Rajput.

If devotion to the fair sex be admitted as a criterion of civilization, the Rajput must rank high. His susceptibility is extreme, and fires at the slightest offense to female delicacy, which he never forgives.

If we compare the antiquity and illustrious descent of the dynasties which have ruled, and some which continue to rule, the small sovereignties of Rajasthan, with many of celebrity in Europe, superiority will often attach to the Rajput.

Quotes

• “…To Iletmish we owe some of the finest Muslim works in India. The Arhai din ka-Jhopra began by Qutab al-Din in AD 1198-99, was also completed by him. Tod had said of it that it was ‘one of the most perfect as well as the most ancient monuments of Hindu architecture’, on the evidence of certain four-armed figures to be seen on the pillars…
  • James Tod quoted in Syed Mahmudul Hasan, Mosque Architecture of Pre-Mughal Bengal, Dacca (Bangladesh), 1979. p. 38

• [Once in a while, ladies with courage and virtue, stood up against the royal advances like the wife of Prithviraj Singh, Rae Singh's younger brother. She was a princess of Mewar and once on returning from the fair found herself entangled amidst the labyrinth of apartments at the end of which Akbar stood before her,] “but instead of acquiesence, she drew a poniard from her corset and held it to his breast, dictating, and making him repeat the oath of rununciation of the infamy of all her race".
  • as quoted in K.S. Lal, The Mughal Harem (1988), 166

Annals and antiquities of Rajast'han

• Where can we look for sages like those whose systems of philosophy were prototypes of those of Greece: to whose works Plato, Thales & Pythagoras were disciples? Where do I find astronomers whose knowledge of planetary systems yet excites wonder in Europe as well as the architects and sculptors whose works claim our admiration, and the musicians who could make the mind oscillate from joy to sorrow, from tears to smile with the change of modes and varied intonation?
  • Tod, James Annals and antiquities of Rajast'han, or the central and western Rajpoot states of India. London, Smith, Elder and co. [etc.] 1829-32. p. 608- 609 Quoted from A Tribute to Hinduism Thoughts and Wisdom Spanning Continents and Time about India and Her Culture by Sushama Londhe.

• Those who expect from a people like the Hindus a species of composition of precisely the same character as the historical works of Greece and Rome commit the very gregarious error of overlooking the peculiarities which distinguish the natives of India from all other races, and which strongly discriminate their intellectual productions of every kind from those of the West. Their philosophy, their poetry, their architecture, are marked with traits of originality; and the same may be expected to pervade their history, which, like the arts enumerated, took a character from its intimate association with the religion of the people. It must be recollected, moreover,… that the chronicles of all the polished nations of Europe, were, at a much more recent date, as crude, as wild, and as barren, as those of the early Rajputs.
  • James Tod, Annals and Antiquities of Rajasthan, Routledge and Kegan Paul (London,1829,1957), 2 vols., I quoted from Lal, K. S. (1992). The legacy of Muslim rule in India. New Delhi: Aditya Prakashan. Chapter 3

• “My own animadversions upon the defective condition of the annals of Rajwarra have more than once been checked by a very just remark: ‘When our princes were in exile, driven from hold to hold, and compelled to dwell in the clefts of the mountains, often doubtful whether they would not be forced to abandon the very meal preparing for them, was that a time to think of historical records?’ ”... “If we consider the political changes and convulsions which have happened in Hindustan since Mahmood’s invasion, and the intolerant bigotry of many of his successors, we shall be able to account for the paucity of its national works on history, without being driven to the improbable conclusion, that the Hindus were ignorant of an art which has been cultivated in other countries from almost the earliest ages. Is it to be imagined that a nation so highly civilized as the Hindus, amongst whom the exact sciences flourished in perfection, by whom the fine arts, architecture, sculpture, poetry, music, were not only cultivated, but taught and defined by the nicest and most elaborate rules, were totally unacquainted with the simple art of recording the events of their history, the character of their princes and the acts of their reigns?” [The fact appears to be that] “After eight centuries of galling subjection to conquerors totally ignorant of the classical language of the Hindus; after every capital city had been repeatedly stormed and sacked by barbarous, bigoted, and exasperated foes; it is too much to expect that the literature of the country should not have sustained, in common with other interests, irretrievable losses.”
  • James Tod, Annals and Antiquities of Rajasthan, Routledge and Kegan Paul (London,1829,1957), 2 vols., I quoted from Lal, K. S. (1992). The legacy of Muslim rule in India. New Delhi: Aditya Prakashan. Chapter 3

• What nation on earth could have maintained the semblance of civilization, the spirit or the customs of their forefathers, during so many centuries of overwhelming depression, but one of such singular character as the Rajpoot? . . . Rajast’han exhibits the sole example in the history of mankind, of a people withstanding every outrage barbarity could inflict, or human nature sustain, from a foe whose religion commands annihilation; and bent to the earth, yet rising buoyant from the pressure, and making calamity a whetstone to courage. . . . Not an iota of their religion or customs have they lost. . .

• If we compare the antiquity and illustrious descent of the dynasties which have ruled, and some which continue to rule, the small sovereignties of Rajasthan, with many of celebrity in Europe, superiority will often attach to the Rajput.

• If devotion to the fair sex be admitted as a criterion of civilization, the Rajpoot must rank high. His susceptibility is extreme, and fires at the slightest offense to female delicacy, which he never forgives.

• This image, which was one of the penates of a former age, and which since the destruction of the shrines of Krishna by the Islamites, had lain in the Yamuna, attached itself to the sacerdotal zone of high priest Balba, while he was performing ablutions, who, carrying it home, placed it ina niche of the temple and worshipped it and Nonanda yet receives the peculiar homage of the high priest and his family as their household divinity (Tod Vol. I 1920: 272).
  • quoted from Jain, M. (2019). Flight of deities and rebirth of temples: Espisodes from Indian history. 134.

• The milder side of the Rājput character is represented in the cult of Krishna at Nāthdwāra. The Mahant or Abbot of the temple, situated at the old village of Siārh, twenty-two miles from the city of Udaipur, enjoys semi-royal state. In anticipation of the raid by Aurangzeb on Mathura, A.D. 1669-70, the ancient image of Kesavadeva, a form of Krishna, ‘He of the flowing locks,’ was removed out of reach of danger by Rāna Rāj Singh of Mewār. When the cart bearing the image arrived at Siārh, the god, by stopping the cart, is said to have expressed his intention of remaining there. This was the origin of the famous temple, still visited by crowds of pilgrims, and one of the leading seats of the Vallabhāchārya sect, ‘the Epicureans of the East,’ whose practices, as disclosed in the famous Mahārāja libel case, tried at Bombay in 1861, gave rise to grievous scandal.[17] The ill-feeling against this sect, aroused by these revelations, was so intense that the Mahārāja of Jaipur ordered that the two famous images of Krishna worshipped in his State, which originally came from Gokul, near Mathura, should be removed from his territories into those of the Bharatpur State.
  • Introduction

• Much disappointment has been felt in Europe at the sterility of the historic muse of Hindustan. When Sir William Jones first began to explore the vast mines of Sanskrit literature, great hopes were entertained that the history of the world would acquire considerable accessions from this source. The sanguine expectations that were then formed have not been realized; and, as it usually happens, excitement has been succeeded by apathy and indifference. It is now generally regarded as an axiom, that India possesses no national history; to which we may oppose the remark of a French Orientalist, who ingeniously asks, whence Abu-l Fazl obtained the materials for his outlines of ancient Hindu history?[25] Mr. Wilson has, indeed, done much to obviate this prejudice, by his translation of the Raja Tarangini, or History of Kashmir,[26] which clearly demonstrates that regular historical composition was an art not unknown in Hindustan, and affords satisfactory ground for concluding that these productions were once less rare than at present, and that further exertion may bring more relics to light. Although the labours of Colebrooke, Wilkins, Wilson, and others of our own countrymen, emulated by many learned men in France [viii] and Germany,[27] have revealed to Europe some of the hidden lore of India; still it is not pretended that we have done much more than pass the threshold of Indian science; and we are consequently not competent to speak decisively of its extent or its character. Immense libraries, in various parts of India, are still intact, which have survived the devastations of the Islamite. The collections of Jaisalmer and Patan, for example, escaped the scrutiny of even the lynx-eyed Alau-d-din who conquered both these kingdoms, and who would have shown as little mercy to those literary treasures, as Omar displayed towards the Alexandrine library. Many other minor collections, consisting of thousands of volumes each, exist in Central and Western India, some of which are the private property of princes, and others belong to the Jain communities.[28]

• If we consider the political changes and convulsions which have happened in Hindustan since Mahmud’s invasion, and the intolerant bigotry of many of his successors, we shall be able to account for the paucity of its national works on history, without being driven to the improbable conclusion, that the Hindus were ignorant of an art which has been cultivated in other countries from almost the earliest ages. Is it to be imagined that a nation so highly civilized as the Hindus, amongst whom the exact sciences flourished in perfection, by whom the fine arts [ix], architecture, sculpture, poetry, music, were not only cultivated, but taught and defined by the nicest and most elaborate rules, were totally unacquainted with the simple art of recording the events of their history, the characters of their princes, and the acts of their reigns? Where such traces of mind exist, we can hardly believe that there was a want of competent recorders of events, which synchronical authorities tell us were worthy of commemoration. The cities of Hastinapur and Indraprastha, of Anhilwara and Somanatha, the triumphal columns of Delhi and Chitor, the shrines of Abu and Girnar, the cave-temples of Elephanta and Ellora, are so many attestations of the same fact; nor can we imagine that the age in which these works were erected was without an historian. Yet from the Mahabharata or Great War, to Alexander’s invasion, and from that grand event to the era of Mahmud of Ghazni, scarcely a paragraph of pure native Hindu history (except as before stated) has hitherto been revealed to the curiosity of Western scholars. In the heroic history of Prithiraj, the last of the Hindu sovereigns of Delhi, written by his bard Chand, we find notices which authorize the inference that works similar to his own were then extant, relating to the period between Mahmud and Shihabu-d-din (A.D. 1000-1193); but these have disappeared.

• After eight centuries of galling subjection to conquerors totally ignorant of the classical language of the Hindus; after almost every capital city had been repeatedly stormed and sacked by barbarous, bigoted, and exasperated foes; it is too much to expect that the literature of the country should not have sustained, in common with other important interests, irretrievable losses. My own animadversions upon the defective condition of the annals of Rajwara have more than once been checked by a very just remark: "when our princes were in exile, driven from hold to hold, and compelled to dwell in the clefts of the mountains, often doubtful whether they would not be forced to [x] abandon the very meal preparing for them, was that a time to think of historical records?"

• Those who expect from a people like the Hindus a species of composition of precisely the same character as the historical works of Greece and Rome, commit the very egregious error of overlooking the peculiarities which distinguish the natives of India from all other races, and which strongly discriminate their intellectual productions of every kind from those of the West. Their philosophy, their poetry, their architecture, are marked with traits of originality; and the same may be expected to pervade their history, which, like the arts enumerated, took a character from its intimate association with the religion of the people. It must be recollected, moreover, that until a more correct taste was imparted to the literature of England and of France, by the study of classical models, the chronicles of both these countries, and indeed of all the polished nations of Europe, were, at a much more recent date, as crude, as wild, and as barren as those of the early Rajputs.

• The little exact knowledge that Europe has hitherto acquired of the Rajput States, has probably originated a false idea of the comparative importance of this portion of Hindustan. The splendour of the Rajput courts, however, at an early period of the history of that country, making every allowance for the exaggeration of the bards, must have been great. Northern India was rich from the earliest times; that portion of it, situated on either side the Indus, formed the richest satrapy of Darius. It has abounded in the more striking events which constitute the materials for history; there is not a petty State in Rajasthan that has not had its Thermopylae, and scarcely a city that has not produced its Leonidas. But the mantle of ages has shrouded from view what the magic pen of the historian might have consecrated to endless admiration: Somnath might have rivalled Delphos; the spoils of Hind might have vied with the wealth of the Libyan king; and compared with the array of the Pandus, the army of Xerxes would have dwindled into insignificance. But the Hindus either never had, or have unfortunately lost, their Herodotus and Xenophon.

• If “the moral effect of history depend on the sympathy it excites” [xvii], the annals of these States possess commanding interest. The struggles of a brave people for independence during a series of ages, sacrificing whatever was dear to them for the maintenance of the religion of their forefathers, and sturdily defending to death, and in spite of every temptation, their rights and national liberty, form a picture which it is difficult to contemplate without emotion. Could I impart to the reader but a small portion of the enthusiastic delight with which I have listened to the tales of times that are past, amid scenes where their events occurred, I should not despair of triumphing over the apathy which dooms to neglect almost every effort to enlighten my native country on the subject of India; nor should I apprehend any ill effect from the sound of names, which, musical and expressive as they are to a Hindu, are dissonant and unmeaning to a European ear: for it should be remembered that almost every Eastern name is significant of some quality, personal or mental. Seated amidst the ruins of ancient cities, I have listened to the traditions respecting their fall; or have heard the exploits of their illustrious defenders related by their descendants near the altars erected to their memory. I have, whilst in the train of the southern Goths (the Mahrattas), as they carried desolation over the land, encamped on or traversed many a field of battle, of civil strife or foreign aggression, to read in the rude memorials on the tumuli of the slain their names and history. Such anecdotes and records afford data of history as well as of manners. Even the couplet recording the erection of a ‘column of victory,’ or of a temple or its repairs, contributes something to our stock of knowledge of the past.

• Britain has become heir to the monuments of Indraprastha raised by the descendants of Budha and Ila; to the iron pillar of the Pandavas, "whose pedestal[20] [32] is fixed in hell"; to the columns reared to victory, inscribed with characters yet unknown; to the massive ruins of its ancient continuous cities, encompassing a space still larger than the largest city in the world, whose mouldering domes and sites of fortresses,[21] the very names of which are lost, present a noble field for speculation on the ephemeral nature of power and glory. What monument would Britain bequeath to distant posterity of her succession to this dominion? Not one: except it be that of a still less perishable nature, the monument of national benefit. Much is in our power: much has been given, and posterity will demand the result.

• Thus, taking an average of the whole, we may consider fifty-five princes to be the number of descents from Budha to Krishna and Yudhishthira; and, admitting an average of twenty years for each reign, a period of eleven hundred years; which being added to a like period calculated from thence to Vikramaditya, who reigned fifty-six years before Christ, I venture to place the establishment in India Proper of these two grand races, distinctively called those of Surya and Chandra, at about 2256 years before the Christian era; at which period, though somewhat later, the Egyptian, Chinese, and Assyrian monarchies are generally stated to have been established,[17] and about a century and a half after that great event, the Flood.

• To these fifty-six reigns I should be willing to allow the average of twenty years, which would give 1120 from Rama to Sumitra, who preceded by a short period Vikramaditya; and as 1100 have been already calculated to have preceded the era of Rama and Yudhishthira, the inference is, that 2200 years elapsed from Ikshwaku, the founder of the Solar line, to Sumitra.

• The lieutenants of Shihābu-d-din disturbed the close of Kumarapal’s reign; and his successor, Balo Muldeo, closed this dynasty in S. 1284 (A.D. 1228), when a new dynasty, called the Vaghela (descendants of Siddharaja) under Bīsaldeo, succeeded.[81] The dilapidations from religious persecution were repaired; Somnath, renowned as Delphos of old, rose from its ruins, and the kingdom of the Balakaraes was attaining its pristine magnificence, when, under the fourth prince, Karandeva, the angel of destruction appeared in the shape of Alau-d-din, and the kingdom of Anhilwara was annihilated. The lieutenants of the Tatar despot of Delhi let loose the spirit of intolerance and avarice on the rich cities and fertile plains of Gujarat and Saurashtra. In contempt of their faith, the altar of an Islamite Darvesh was placed in contact with the shrine of Adinath, on the [99] most accessible of their sacred mounts:[82] the statues of Buddha [the Jain Tirthankaras] were thrown down, and the books containing the mysteries of their faith suffered the same fate as the Alexandrian library. The walls of Anhilwara were demolished; its foundations excavated, and again filled up with the fragments of their ancient temples.

• Mahratta cunning, engrafted on Muhammadan intolerance, had greatly obscured these institutions. The nation itself was passing rapidly away: the remnant which was left had become a matter of calculation, and their records and their laws partook of this general decay. The nation may recover; the physical frame may be renewed; but the morale of the society must be recast. In this chaos a casual observer sees nothing to attract notice; the theory of government appears, without any of the dignity which now marks our regular system. Whatever does exist is attributed to fortuitous causes—to nothing systematic: no fixed principle is discerned, and none is admitted; it is deemed a mechanism without a plan. This opinion is hasty. Attention to distinctions, though often merely nominal [131], will aid us in discovering the outlines of a picture which must at some period have been more finished; when real power, unrestrained by foreign influence, upheld a system, the plan of which was original. It is in these remote regions, so little known to the Western world, and where original manners lie hidden under those of the conquerors, that we may search for the germs of the constitutions of European States.[3] A contempt for all that is Asiatic too often marks our countrymen in the East: though at one period on record the taunt might have been reversed.

• The most antique temples are to be seen in these spots—within the dark gorge of the mountain, or on its rugged summit—in the depths of the forest, and at the sources of streams, where sites of seclusion, beauty, and sublimity alternately exalt the mind’s devotion. In these regions the creative power appears to have been the earliest, and at one time the sole, object of adoration, whose symbols, the serpent-wreathed phallus (lingam), and its companion, the bull, were held sacred even by the ‘children of the forest.’ In these silent retreats Mahadeva continued to rule triumphant, and the most brilliant festivities of Udaipur were those where his rites are celebrated in the nine days sacred to him, when the Jains and Vaishnavas mix with the most zealous of his votaries; but the strange gods from the plains of the Yamuna and Ganges have withdrawn a portion of the zeal of the Guhilots from their patron divinity Eklinga, whose diwan,[7] or viceregent, is the Rana. The temple of Eklinga, situated in one of the narrow defiles leading to the capital, is an immense structure, though more sumptuous than elegant. It is built entirely of white marble, most elaborately carved and embellished; but lying in the route of a bigoted foe, it has undergone many dilapidations. The brazen bull, placed under his own dome, facing the sanctuary of the phallus, is nearly of the natural size, in a recumbent posture. It is cast (hollow) of good shape, highly polished and without flaw, except where the hammer of the Tatar had opened a passage in the hollow flank in search of treasure.

• It is scarcely to be credited that a statesman like Akbar should have hazarded his popularity or his power, by the introduction of a custom alike appertaining to the Celtic races of Europe as to these the Goths of Asia;[38] and that he should seek to degrade those whom the chances of war had made his vassals, by conduct so nefarious and repugnant to the keenly cherished feelings of the Rajput. Yet there is not a shadow of doubt that many of the noblest of the race were dishonoured on the Nauroza; and the chivalrous Prithiraj was only preserved from being of the number by the high courage and virtue of his wife, a princess of Mewar, and daughter of the founder of the Saktawats. On one of these celebrations of the Khushroz, the monarch of the Moguls was struck with the beauty of the daughter of Mewar, and he singled her out from amidst the united fair of Hind as the object of his passion. It is not improbable that an ungenerous feeling united with that already impure, to despoil the Sesodias of their honour, through a princess of their house under the protection of the sovereign. On retiring from the fair, she found herself entangled amidst the labyrinth of apartments by which egress was purposely ordained, when Akbar stood before her: but instead of acquiescence, she drew a poniard from her corset, and held it to his breast, dictating, and making him repeat, the oath of renunciation of the infamy to all her race. The anecdote is accompanied in the original with many dramatic circumstances. The guardian goddess of Mewar, the terrific Mata, appears on her tiger in the subterranean passage of this palace of pollution, to strengthen her mind by a solemn denunciation [346], and her hand with a weapon to protect her honour. Rae Singh, the elder brother of the princely bard, had not been so fortunate; his wife wanted either courage or virtue to withstand the regal tempter, and she returned to their dwelling in the desert despoiled of her chastity, but loaded with jewels; or, as Prithiraj expresses it: “She returned to her abode, tramping to the tinkling sound of the ornaments of gold and gems on her person; but where, my brother, is the moustache[39] on thy lip?”

• While the battle was still doubtful, the Tuar traitor who led the van (harawal) went over to Babur, and Sanga was obliged to retreat from the field, which in the onset promised a glorious victory, himself severely wounded and the choicest of his chieftains slain: Rawal Udai[13] Singh of Dungarpur, with two hundred of his clan; Ratna of Salumbar, with three hundred of his Chondawat kin; Raemall Rathor, son of the prince of Marwar, with the brave Mertia leaders Khetsi and Ratna; Ramdas the Sonigira Rao; Uja the Jhala; Gokuldas Pramara; Manikchand and Chandrbhan, Chauhan chiefs of the first rank in Mewar; besides a host of inferior names.[14] Hasan Khan of Mewat, and a son of the last Lodi king of Delhi, who coalesced with Sanga, were amongst the killed.[15] Triumphal pyramids were raised of the heads of the slain, and on a hillock which overlooked the field of battle a tower of skulls was erected; and the conqueror assumed the title of Ghazi, which has ever since been retained by his descendants.

• There is a sanctity in the very name of Chitor, which from the earliest times secured her defenders; and now, when threatened again by ‘the barbarian,’ such the inexplicable character of the Rajput, we find the heir of Surajmall abandoning his new capital of Deolia, to pour out the few drops which yet circulated in his veins in defence of the abode of his fathers.

• But the magnitude of the peril confirmed the fortitude of Partap, who vowed, in the words of the bard, “to make his mother’s milk resplendent”; and he amply redeemed his pledge. Single-handed, for a quarter of a century did he withstand the combined efforts of the empire; at one time carrying destruction into the plains, at another flying from rock to rock, feeding his family from the fruits of his native hills, and rearing the nursling hero Amra, amidst savage beasts and scarce less savage men, a fit heir to his prowess and revenge. The bare idea that “the son of Bappa Rawal should bow the head to mortal man,” was insupportable; and he spurned every overture which had submission for its basis, or the degradation of uniting his family by marriage with the Tatar, though lord of countless multitudes. The brilliant acts he achieved during that period live in every valley; they are enshrined in the heart of every true Rajput, and many are recorded in the annals of the conquerors. To recount them all, or relate the hardships he sustained, would be to pen what they would pronounce a romance who had not traversed the country where tradition is yet eloquent with his exploits, or conversed with the descendants of his chiefs, who cherish a recollection of the deeds of their forefathers, and melt, as they recite them, into manly tears. Partap was nobly supported; and though wealth and fortune tempted the fidelity of his chiefs, not one was found base enough to abandon him.

• Often was Partap heard to exclaim, “Had Udai Singh never been, or none intervened between him and Sanga Rana, no Turk should ever have given laws to Rajasthan.” Hindu society had assumed a new form within the century preceding: the wrecks of dominion from the Jumna and Ganges had been silently growing into importance; and Amber and Marwar had attained such power, that the latter single-handed coped with the imperial Sher Shah; while numerous minor chieftainships were attaining shape and strength on both sides the Chambal. A prince of commanding genius alone was wanting, to snatch the sceptre of dominion from the Islamite. Such a leader they found in Sanga, who possessed every quality which extorts spontaneous obedience, and the superiority of whose birth, as well as dignity, were admitted without cavil, from the Himalaya to Rameswaram.

• It is worthy the attention of those who influence the destinies of States in more favoured climes, to estimate the intensity of feeling which could arm this prince to oppose the resources of a small principality against the then most powerful empire of the world, whose armies were more numerous and far more efficient than any ever led by the Persian against the liberties of Greece. Had Mewar possessed her Thucydides or her Xenophon, neither the wars of the Peloponnesus nor the retreat of the ‘ten thousand’ would have yielded more diversified incidents for [350] the historic muse, than the deeds of this brilliant reign amid the many vicissitudes of Mewar. Undaunted heroism, inflexible fortitude, that which ‘keeps honour bright,’ perseverance,—with fidelity such as no nation can boast, were the materials opposed to a soaring ambition, commanding talents, unlimited means, and the fervour of religious zeal; all, however, insufficient to contend with one unconquerable mind. There is not a pass in the alpine Aravalli that is not sanctified by some deed of Partap,—some brilliant victory or, oftener, more glorious defeat. Haldighat is the Thermopylae of Mewar; the field of Dawer her Marathon.

• All resolved to imitate the noble Partap, ... preferring Hard liberty before the easy yoke Of servile pomp.

Travels in Western India

• These were the first specimens of Christian warfare against the heathen of Hind... It would perhaps be fortunate for Christianity, if the historic muse in India were mute, as many have endeavoured to prove her to be, since atrocities like these are alone sufficient to have scared the Hindus from all association with her creed.
  • James Tod Travels in Western India’, London, 1839, reprinted in New Delhi, 1997, p. 260. Also quoted in Preface by S. R. Goel in Matilda Joslyn Gage : ‘Woman, Church and State’, New Delhi, 1997 (Reprint), p. V (Introduction). Also quoted in [1].

• While the camp-baskets were unlocking, I could not resist taking a peep at the fire-fount and the shrine of Achil-eswar, one of the most renowned in the fabulous annals of the Hindus. The Man-agni-coonda is about nine hundred feet long by two hundred and forty in breadth, excavated in the solid rock, and lined with solid masonry of immensely large bricks. An insulated mass of rock has been left in the center of the coond, on which are the ruins of a shrine to Mata, the universal mother. On the crest of the northern face of the coond is a group of small temples dedicated to the Pandu brothers, but, like the former, a mass of ruins.
  • The Agni-kund at Abu, James Tod who began his journey from Udaipur on 1st June 1823 quoted from Jain, M. (editor) (2011). The India they saw: Foreign accounts. New Delhi: Ocean Books. Volume IV Chapter9

• On the western side is the shrine of Achil-eswar, the tutelary divinity of Aboo. There is nothing striking as to magnitude, and still less as to decoration, in this, but it possesses a massive simplicity which guarantees its antiquity. It occupies the center of a quadrangle, surrounded by smaller fanes, alike primitive in form, and built of blocks of blue slate. But it is the object of worship which confers celebrity, being nothing less than the great toe of the devil, for so we must translate Patal-eswar, the Lord of Hell. On entering, the eye is attracted by a statue of the mountain nymph, Mera, the wife of this multiform divinity, which, at first sight, appears to be the object of adoration; and it is only on stooping to look into a deep fissure of the rock, termed the Brimh-khar, that the bright nail of Siva is visible, which has attracted homage from myriads of votaries from the remotest ages. In front of the temple is a brass bull, of colossal size, bearing the marks of violence on his flanks, the hammer of the barbarian having penetrated them in search of treasure, Mahomed Beyra, Padsha or king of Ahmedabad, has the credit of this sacrilege; but whether it was rewarded by the discovery of any secret hoard, is not told: though the legend details the manifestation of Siva’s wrath upon the “barbarian king” for the ill-treatment of his favorite. In descending from Aboo, after the reduction of Achilgurh, his banners “fanned by Conquest’s crimson wing,” confusion waited on them from an unlooked-for source. A legion of bees, issuing from their pinnacled retreats, attacked and pursued the invaders even to Jhalore. To commemorate this victory over the spoiler, the name of Bhomar-t’hal, or ‘Bees Valley,’ was given to the spot. A temple was erected, and from the captured arms thrown away in their flight, a vast tridanta (trident) was formed, and placed in front of the divinity who thus avenged the insult to Nanda.
  • 5. The shrine of Achil-eswar at Abu, James Todquoted from Jain, M. (editor) (2011). The India they saw: Foreign accounts. New Delhi: Ocean Books. Volume IV Chapter9

• Here every thing is Jain, and the shrine dedicated to Vrishabdeva [Rishabhdeva] is well worth of notice, from its containing no fewer than twelve immense images to this, the first of the twenty-four pontiffs who attained the honours of apotheosis. They are said to weigh many thousand maunds, and to be a compound of all the metals. Near the base of the inner fort, on the left hand, on leaving it, is another temple dedicated to Parswanat’h [Parasnath], whose statute it contains. This was erected or repaired by the celebrated Komarpal, King of Anhulwarra, the patron of the sect, and disciple of Hemachundra, a potent name among the Jains…
  • 6. Jain temples at Mt. Abu, James Todquoted from Jain, M. (editor) (2011). The India they saw: Foreign accounts. New Delhi: Ocean Books. Volume IV Chapter9

• …Let the reader discard his shoes, and prepare to enter with me the sacred fanes of Dailwara. This is a contraction of Dewulwarra, ‘the place or region of temples,’ a term aptly applied to the site of this numerous group, from which I select two of the most remarkable. The reader will be pleased to consider himself at the entrance of the shrine sacred to Vrishabdeva, the first of the Jains. Beyond controversy this is the most superb of all the temples of India, and there is not an edifice besides the Mahal that can approach to it. The pen is incompetent to describe the exuberant beauties of this proud monument of the Jains, raised by one of the richest of their votaries (by whose name, and not that of the pontiff enshrined within, it is still designated), and which continues to attract pilgrims from every region of India. Bimul Shah, whose work has immortalized him, was a merchant of Anhulwarra, at one time the Tyre of India, and the ancient stronghold of the Jain faith. It was, however, towards the close of her long career of renown, that these two edifices were erected and happily for these votaries of Jainism, who, to use the words of the bard, “exchanged their perishable wealth for an immortal name,” for hardly were the fabrics reared, when the metropolis of Western India was sacked, its merchants driven forth, and their riches transferred to the Northern Invader. Previous to their erection, the immediate spot was occupied by the orthodox divinities, Siva and Vishnu, whose ministers would not tolerate the approach of any of the sectarian enemies of their faith; but the Sahoos of Nehrwalla, giving this the preference over any other site on the surface of Aboo, determined to try the effect of gold on the sovereign, or, as they allegorically say, “Lacshmi herself entered into the scheme, to gain a victory for their faith.” The bribe was high, they offered to cover as much ground as they required for their purpose with silver coin, – a temptation too powerful for the Pramara to withstand, – and, despite the anathema of the priests of Bal-Siva and Vishnu, he took the lacs of the Jain merchants. The name of the prince is not mentioned, but the date of the temples shews him to be the same sacrilegious Dharaburz, who attempted to inundate the Khar of Sacti. The merchants were not ungrateful of Lacshmi, whom they enshrined in a niche on the right hand of the entrance.
  • Dilwara

• The temple of Vrishabdeva stands isolated in the center of a quadrangular court, the length of which, from east to west, is about one hundred and eighty feet, and the breadth one hundred feet. Along its internal faces are ranges of cells, nineteen on the larger, and ten on each of the smaller sides, each cell being of uniform dimensions…. The whole is of pure white marble, every column, dome, and altar varying in form and ornament, the richness and delicacy of execution being indescribable. Each of the fifty-eight cells merits an entire day’s study, and a first-rate pencil to delineate it. It is asserted that each separate cell was added by wealthy individuals, of various cities and countries, professing the Jain faith, which may account for the great diversity of style and ornament, while the harmony and symmetry of the whole attest that one master-mind must have planned and executed it, except at the south-west angle, where some dissimilarity prevails. The altars are of a chaste and simple design, while money, labour, skill, and taste, have been lavished on the details of the colonnade, wherein each of the columnar rules of Jain architecture has its example. Each cell contains its statue decided to the particular object of worship of the person at whose expense it was raised, and inscriptions recording the period of erection are carved on the inner lintel of every doorway…
  • The temple of Vrishabdeva [Rishabhdeva]

• I could have consumed a month in surveying the works of the princely merchant, but time pressed, and other objects of equal importance awaited me. Passing through a court, a flight of steps conducts to the rival temple, dedicated to Parswanat’h, the twenty-third and most popular of the Jineswars. This shrine was erected by the brothers Tej Pal and Bussunt Pal, likewise merchants of the Jain persuasion, who inhabited the city of Chandravati during the sway of Dharaburz, and when Bheem Deo was paramount sovereign of Western India. The design and execution of this shrine and all its accessories are on the model of the preceding, which, however, as a whole, it surpasses. It has more simple majesty, the fluted columns sustaining the munduff are loftier, and the vaulted interior is fully equal to the other in richness of sculpture, and superior to it in the execution, which is more free and in finer taste... It is impossible to give a distinct idea of the richness and variety of the bassi-relievi either of the principal dome or the minor ones which surround it. We must not, however, overlook a singular ornament pendant from the larger vault, the delineation of which defies the pen, and would tax to the utmost the pencil of the most patient artist. Although it has some analogy to the corbeille of a gothic cathedral, there is nothing in the most florid style of gothic architecture that can be compared with this in richness. Its form is cylindrical, about three feet in length, and where it drops from the ceiling, it appears like a cluster of the half-disclosed lotus, whose cups are so thin, so transparent, and so accurately wrought, that it fixes the eye in admiration….
  • Temple dedicated to Parswanat’h

• SIDPOOR – JUNE 20th – In the infancy of our geography of India, the illustrious D’ Anville said of this city, “ville qui tire son nom des Shites, ou toiles peintes, qui s’y fabriquent;” but it boasts of a more dignified etymology, being called after its patron, the Balhara prince, Sid-Rae. By some he is supposed to be the founder, but there is every reason to believe that he was only the renovator, of this place, the position of which on the Sarasvati, flowing from the shrine of Ambabhavani, is well-chosen. Here are the remains of what in past ages must have been one of the grandest efforts of Hindu architecture, a temple dedicated to Siva, and termed Roodra-Mala, or ‘the chaplet of Roodra,’ the god of battle; but so disjointed are the fragments, that it is difficult to imagine what it may have been as a whole. They are chiefly portions of porticoes, one of which tradition names the prostyle of the munduff, or vaulted mansion occupied by the bull, companion of Roodra, whose sanctum was converted into a mosque. It is said to have been a rectangular building, five stories in height, and if we may judge from one portion yet remaining, this could not have been less than one hundred feet…I found two inscriptions, from one of which I learned that it was commenced by Raja Moolraj [the founder of the Solankhi dynasty of Anhilwara], in S. 998 [A.D. 942], and from the other that it was finished by Sid-Raj…A couplet records its destruction by All-u-din – “In S. 1353 [A.D. 1297], came the barbarian Alla: the Roodra-Mala he levelled, “carrying destruction amongst the lords of men.”
  • 7. Temple of Rudra-Mal one of the grandest efforts of Hindu architecture, James Todquoted from Jain, M. (editor) (2011). The India they saw: Foreign accounts. New Delhi: Ocean Books. Volume IV Chapter9

• PALIT’HANA – NOVEMBER 17th –…never did pilgrim, Jain or Buddhist, approach the sacred Mount Satrunja with more excited feelings than I, a “barbarian” Frank. I had, however, allowed imagination to outstrip experience, having no right to look for grand discoveries in the lands over which Mahomed [Mahmud of Ghazni] and Alla [Alauddin Khalji] had led their legions, fulfilling the iconoclastic injunctions of Moses, conveyed through the Prophet of Islam…however extensive their demolition of religious edifices, it was beyond the power of these conquerors to destroy the memorials of a sect which, more than any other, depended on tradition for the perpetuity of their tenets. Palit’hana, ‘the dwelling of the Palli,’ is situated at the eastern base of Satrunja, the mount sacred to Adnath (the first of the twenty-four hierophants of the Jains), which rises nearly two thousand feet, and is between two and three miles in ascent, taking the sinuosities of the route into account. My researches in this interesting spot were materially aided by an introduction through my own Yuti to some learned priests, now here on a pilgrimage, who gave me much information on points connected with their religion, as well as details concerning the teerut, from the Satrunja Mahatma, a portion of which work they had with them… Satrunja is one of the Panj-teer’thas, or five places of pilgrimage of the Jains. Of these, three, viz. Arbudha, Satrunja, and Girnar, are at hand. The fourth, Samel-sikra, is in the ancient kingdom of Magadha, now Behar, and the fifth, Chandragir, the Silver Mount, also called Shescuta, or the ‘thousand-pinnacled,’ lies amidst the snowy regions of the Hindu Kho, or Parbut-put-pamer, the Caucasus and Paropamisus of the Greeks… We have no evidence that Mahmoud of Ghizni visited the sacred mounts of the Jains, but it is well attested, that the fury of the “sanguinary Alla” made all sects conceal their gods under-ground, for those they did not hide he destroyed. Many have since been brought to light, but comparatively few of the sculptures of ancient times are now existing. In like manner, the temples suffered, those only escaping which were converted into mosques. The consequence is, that in the Chaok of Adnat’h, although you cannot look around without beholding every where vestiges of antiquity, no entire edifice appears to claim this distinction, as they are for the most part incongruous structures, raised from dilapidated remnants, so that Komarpal’s own temple, from continual deterioration and repair, does not bear any greater signs of antiquity than that recently erected by the wealthy banker…
  • Palitana, James Todquoted from Jain, M. (editor) (2011). The India they saw: Foreign accounts. New Delhi: Ocean Books. Volume IV Chapter9

• NOVEMBER 29th – At length, I obtained a view of this, perhaps the most renowned of all the shrines of India, ‘the city’ par eminence, more reverentially styled Deva-Puttun, ‘the city of the god,’ or still more accurately, Deva-Pat’han, ‘the chief dwelling of the deity.’…As we approached, we crossed the Triveni, or three united streams, viz. the Vrijini, the Sarasvati (a name of the Hindu Minerva), and the Hiranya, or ‘golden.’…What a host of associations arose to one who had indulged the hope of making a pilgrimage to this the most celebrated shrine connected with Hindu and Mooslem history! Pressing on to the goal, I passed, with mingled prejudice and contempt, the place of sepulture of the Mooslem saint, Abbi-Sah, nor halted for breath, until within the “temple of the sun,” deserted, desecrated, a receptacle for kine, the pinnacle, to its spring from the cella, demolished, and the fragments strewing the ground. There is nothing of immensity, though there is great solidity, in the structure, which is of the order of sacred architecture called Sikra-bund, or ‘pinnacled,’ and with all the details of decoration laid down in the Silpi-sastra. The figures are bold in design, the attitudes of some striking, but the material, a coarse gritty sand-stone, does not give great scope or facility to the chisel; yet, as a whole, the edifice is imposing. The jambs and lintel of the entrance-door are of a well-polished yellow-coloured mineral, apparently jasper, though it may be that species of marble akin to the jaune antique. The munduff, or central dome, is not above sixteen feet in diameter, supported by strong, slightly ornamented columns, having a portico all round, terminated by square pilasters abutting from the external wall. Beyond the munduff, there is a domed vestibule, with pillars and pilasters, leading to the sanctum, where a globular patch of red paint, placed by the cowherds, is now the only symbol of the sun-god. The sovereigns of Nehrwalla had repaired the injuries done by Mahmoud, but the spire, again thrown down by the sanguinary Alla, has never been re-erected. North of the temple is the Surya-coonda, excavated from the solid rock. The descent to it is by a steep flight of narrow steps. The water is said to cure the diseases of both body and mind, the term of ablution and probation being one solar revolution, during which, not only faith, but good works must be manifested, in order to make the remedy efficacious…
  • 9. Patan-Somnath, James Tod quoted from Jain, M. (editor) (2011). The India they saw: Foreign accounts. New Delhi: Ocean Books. Volume IV Chapter9

• From the shrine of the god of light, I descended to that of Sideswar, the god of the monastic orders, obscurely buried in an excavation of the rock, dismal and damp, the low roof supported by a few crumbling columns. One might fancy this the cave of Delphos, though the perceptions of our blind oracle proved far more acute than those of most of his brethren. However rudely executed, all was strictly characteristic of “hell’s dark abode.” Besides statues of Hinglaz Mata, and Patal-eswar, ‘lord of the infernal regions,’ there were nine small figures in high relief, carved on the frieze of a miniature shrine, said by the blind minister to be “the images of those who rule the destiny of man.” There was a small square court in front of the cave, whose walls have been repaired or constructed out of the ruins of other temples, having fragments of the gods in every attitude. It is shaded by some fine Burr trees, which are sacred to Siva. Although there is nothing attractive here, yet whoever is conversant with mythology will be struck, not only by the classical nature of the cave-temple, but by the perfect contrast it exhibits between the powers of light and darkness, in juxtaposition, and the rapid transition of the votary from the one to the other. The spot where Krishna resigned his breath From this cave I proceeded to a spot, deemed by the Hindu the holiest of the holy, where the shepherd-god resigned his breath.… A Peepul sapling, averred to be “a scion of the original tree,” marks the spot where the Hindu Apollo expired, and a flight of steps conducts to the bed of the ‘golden’ Hiranya, for the pilgrim to lustrate himself. This place of purification bears the name of Swergadwara, or ‘door of bliss,’ and contends with that of Deva-puttun for superior efficacy in absolving from sin. It is adorned by two beautiful reservoirs, called the Bhalca and Padma-coondas, the ‘dart and lotus fountains.’ The former is a dodecahedron, whose diameter is about three hundred feet. The lotus-coond is smaller, having its surface covered with this elegant flower, sacred to Kanya [Lord Krishna], and whence his most euphonous appellation, Comala, is derived; while on its eastern bank there is a small shrine to Mahadeo. These fountains are peculiarly sacred in the eyes of the followers of the shepherd-god, and were so in Akber’s time; for Abulfazil devotes some space to the holy pilgrimages of Peepulsirr and Bhalcateerut (bhal, ‘a dart’). Mooslmen intolerance is strikingly obvious in the erection of a place of prayer touching the consecrated Peepul, and although the government of these regions has now long been under Hindu princes of strong religious zeal, the offensive Musjid remains undisturbed, furnishing a powerful contrast between the amiable endurance of the one, and the bigotry of the other faith…
  • Shrine of Siddeshwar

• Behold me in the vestibule of Somnat’h, the far-famed shrine of idolatry which lured “the star of Islam” from its orbit amidst the Paropamisan and Caucasus, to the sandy shores of the Indian ocean within the torrid zone; and though now but the shell of what it was, though denuded of its sikra (pinnacle), whose fragments strew the ground, divested of its majestic superstructure, and but the trunk of a once perfect form, yet from its wrecks we may judge of its pristine character. That so much has been spared, we owe to that excess of zeal, which made conquest incomplete without conversion; which transformed the mindra into the mosque, and the altar of the sun-god into a pulpit for the Moollah, whence, while yet reeking with blood, the song of victory resounded amid shouts of ‘La Illah, Mahomed Rusool Illahi,’ ‘There is but one God, and Mahomed is his prophet.’ But without is another symbol of conversion, the pinnacled minarets at the entrance of the temple, the handiwork of the Mooslem artificer, whence the Muezzin of Mahmoud called aloud on the soldiers of the Faith to give glory to God and his prophet, for the victory obtained over the infidel. Could we be assured that any spark of genuine taste and liberal feeling induced him to spare even this mutilated remnant of the days of old, we might try to veil the barbarities inflicted in the name of religion, under the spirit of chivalry which braved the varied perils encountered in her cause; for this, the twelfth expedition of Mahmoud, must be ranked amongst the hardiest enterprises which frenzied ambition, under the cloak of sanctity, ever undertook…
  • The vestibule of Somnath

• The temple of Somnat’h stood in the center of an immense quadrangular court, defended by its own lofty battlements. The subordinate shrines, which, like satellites, heightened the splendour of the ‘Lord of the Moon,’ are now levelled with the earth, and mosques, walls, and the habitations of mortals, have been raised from their debris. The extent of the court may be estimated by the simple fact, that the nearest of the reservoirs for the lustrations of Bal and his priests is full one hundred yards distant from the shrine. The great mosque, called the Joomma Musjid, must have absorbed the materials of at least five of these minor shrines; for its five vaulted cupolas, with all their appendages, are purely Hindu, and the enormous triple-colonnaded court, in which it stands, must have cost a dozen more. Such was and such is the shrine of Somnat’h, even now a noble object, yet how much grander in the high and palmy days of Hinduism, with all its ministrant appendages!… Nothing can surpass the beauty of the site chosen for the temple, which stands on a projecting rock, whose base is washed by the ocean. Here, resting on the skirt of the mighty waters, the vision lost in their boundless expanse, the votary would be lulled to a blissful state of repose by the monotonous roar of the waves. Before him is the bay, extending to Billawul, its golden sands kept in perpetual agitation by the surf, in bold and graceful curvature; it is unrivalled in India, and although I have since seen many noble bays, from that of Penzance to Salernum, perhaps the finest in the world, with all its accessories of back-ground, and in all the glory of closing day, none ever struck my imagination more forcibly than that of Puttun. The port and headland of Billawul, with its dark walls raised as a defence against the pirates of Europe, form a noble terminating point of view, and form which the land trends northwards to Dwarica. The peaks of Girnar, twenty coss distant (N. 7° E.), would raise the sublimest feelings, or if he chooses more tranquil scenes, the country around presents objects of interest, the plains being well-wooded, and diversified both by nature and art. Such is the chief temple of paganism, the destruction of which, in A.H. 416 (A.D. 1008), was deemed by the Sultan of Ghizni an act of religious duty.
  • The temple of Somnath

• The temple of Dwarica, the most celebrated of all the shrines raised to Crishna [Krishna], is built upon an eminence rising from the sea-shore, and surrounded by a fortified wall, which likewise encircles the town, from which it is, however, separated by a lofty partition-wall, through which it is necessary to pass to see it to advantage. The architectural character of this temple is that to which we are accustomed to give the name of pagoda. It may be said to consist of three parts: the munduff, or hall of congregation; the devachna, or penetralia (also termed gabarra); and the sikra, or spire…the chisel of Islam had been also at work, and defaced every graven image, nor is there enough remaining to disclose the original design: nevertheless, this obliteration has been done with care, so as not to injure the edifice. The basement, or square portion of the temple, from which springs the sikra, was the sanctum in former ages, when Budha-trivicrama was the object of adoration, anterior to the heresy of Crishna, who was himself a worshipper of Budha, whose miniature shrine is still the sanctum-sanctorum of Dwarica, while Crishna is installed in a cella beyond. The sikra, or spire, constructed in the most ancient style, consists of a series of pyramids, each representing a miniature temple, and each diminishing with the contracting spire, which terminates at one hundred and forty feet from the ground. There are seven distinct stories before this pyramidal spire greatly diminishes in diameter; each face of each story is ornamented with open porches, surmounted by a pediment supported by small columns. Each of these stories internally consists of column placed on column, whose enormous architraves increase in bulk in the decreasing ratio of the superimposed mass, and although the majority at the summit are actually broken by their own weight, yet they are retained in their position by the aggregate unity. The capitals of these columns are quite plain, having four cross projections for the architraves to rest on; and by an obtuseness in the Silpi not to be accounted for, several of these architraves do not rest on the columns, but on the projections; and, strange to say, the lapse of centuries has proved their efficiency, though Vitruvius might have regarded the innovation with astonishment. The entire fabric, whose internal dimensions are seventy-eight feet by sixty-six, is built from the rock, which is a sand-stone of various degrees of texture, forming the substratum of the island; – it has a greenish hue, either from its native bed, or from imbibing the saline atmosphere, which, when a strong light strikes upon it, gives the mass a vitreous transparent lustre. Internally it has a curious conker-like appearance. The architraves are, however, an exception, being of the same calcareous marine conglomerate, not unlike travertine, as already described in the temple of Somnat’h. The foundation of this shrine must have been laid in the solstice, as its front varies ten points from the meridian line; and as the Silpi, or architect, in these matters, acts under the priest, we may infer that the Surya Siddhanta was little known to the Goorgoocha Brahmins, the ministrants of their times, who took the heliacal rising of those days as the true east point; its breadth is, therefore, from N.N.W. to S.S.E. Contrary to custom, it has its back to the rising sun, and faces the west. Crishna is here adored under his form of Rinchor, when he was driven from his patrimony, Surasena, by the Budhist king of Magadha. A covered colonnaded piazza connects the cella of Crishna with a miniature temple dedicated to Deoki, his mother; and within the ample court are various other shrines, one of which, in the S.E. angle, contains the statue of Budha Tri-vicrama, or, as he is familiarly called, Tricam-Rae and Trimnat’h, which is always crowded with votaries. Opposite to this, or at the S.W. angle of the main temple, is a smaller one, dedicated to another form of Crishna, Madhu Rae, and between these is a passage leading by a flight of steps to the Goomtee, a small rivulet, whose embouchure with the ocean is especially sacred, though is would not wet the instep to cross it. From the grand temple to the sungum, or point of confluence, where there is a small temple to Sungum-Narayn, the course of the Goomtee is studded with the cenotaphs of those pilgrims who were fortunate enough to surrender life at this “dwara of the deity.” Amongst them are four of the five Pandu brothers, countenancing the tradition that the fifth proceeded across the Hemachil, where, being lost sight of, he is said to have perished in its snows, and whither he was accompanied by Baldeo, the Indian Hercules, whose statue is enshrined in the south-west corner of the great munduff, several step under ground. Baldeo is represented on his ascent from patal, or the infernal regions, after some monstrous combat.
  • 11. The temple of Dwarka, James Tod quoted from Jain, M. (editor) (2011). The India they saw: Foreign accounts. New Delhi: Ocean Books. Volume IV Chapter9

About

• But the most famous of Elphinstone’s disciples was James Tod who, between 1812 and 1823, lovingly gathered in three volumes, the Annals and Antiquities of Rajasthan. Not even Walter Scott would have stumbled upon material so romantically rich and bearing so much of the pollen and fragrance of the past. Legend and romance have given to the Annals and Antiquities such an enduring character that the work would never suffer from want of readers.
  • E. Sreedharan - A Textbook of Historiography, 500 B.C. to A.D. 2000-Orient blackswan (2019) Panikkar, Survey of Indian History

External links

• Annals and Antiquities of Rajasthan by James Tod