PART 1. the self-exiled chiefs in their possessions (February 1824). But he did not alter his line of conduct. Consequently, in 1827, the recusant nobles levied their adherents, and calling on the posthumous son of the late Rájá, Dhókul Singh, to lead them, prepared to invade Jodhpúr from the Jaipur territory. Upon this, Rájá Maun Singh urged upon the British Government that the time had arrived when he was entitled to the aid of British troops to support him on the throne; that the attack by which he was threatened was not an internal insurrection but a foreign invasion emanating from, and supported by, Jaipur. The answer of the British Government was clear and decided. 'If,' they said, 'insurrection should be so general as to indicate the desire of chiefs and subjects for the downfall of the prince, there does not exist any reason for our forcing on the state of Jodhpúr a sovereign whose conduct has totally deprived him of the support and allegiance of his people against unjust usurpation, or against wanton but too powerful rebellion. The princes of protected states may fairly perhaps call upon us for assistance, but not against universal disaffection and insurrection, caused by their own injustice, incapacity, and misrule. Princes are expected to have the power of controlling their own subjects, and if they drive them into rebellion they must take the consequences.' At the same time that the British Government laid down the sound and salutary principles enunciated in this despatch, it administered a sharp remonstrance to the Máhárájá of Jaipúr, and called upon Dhókul Singh to retire from the confederacy. But the evil day was only adjourned. It is noticeable in the history of sovereigns, European and Asiatic, that those whose youth and middle age have been fiery, tempestuous, passionate, treacherous, and cruel, almost invariably succumb, in the third division of their existence, to the influence of priests. Maun Singh was no exception to this rule. But the priestly influence which swayed him made him neither less cruel nor less tyrannical than before. On the contrary, his evil passions became intensified to such an extent that the British Government was forced to interfere. At the close of the rainy season of 1839, a force under Colonel Sutherland was marched to Jodhpúr, to restore tranquillity and, if possible, good government to the country. Jodhpúr was occupied five months. Maun Singh then executed an engagement by which he bound himself to respect the ancient usages of the country in determining the rights of the nobles. He agreed that a British political agent should reside at his court to assist the Rájá, the council of nobles, and the ministers in carrying on the government. Two of his evil advisers were dismissed, sequestrated lands were restored upon terms agreed to by the parties interested; an arrangement was concluded for the payment of arrears due on account of tribute and legion expenses, and for the punctual payment of such claims for the future; an amnesty for the past was granted by the Rájá to his nobles who had been in rebellion; and the British Government consented to extend a pardon to those who had been instrumental in subverting the true interests of Márwár. Rájá Maun Singh died in less than four years after this event, leaving no son, natural or adopted. Dhókul Singh, the posthumous son of Rájá Bhím Singh, then preferred his claims; but they were rejected. The nearest representative families were those of Idar and Ahmednagar, and it was left to the widows, nobles, and chief officials to select the future ruler. Their choice fell upon Tukht Singh, chief of Ahmednagar, whom, with his son, Jeswant Singh, they invited to Jodhpúr. Some negotiation ensued regarding the retention of Ahmednagar by the family of Tukht Singh, but it was decided that the right of succession lapsed by the acceptance of power in CHAP. III. PART Jodhpur, and that Ahmednagar should revert to Ídar, from which state it had been separated in 1784. I. Máhárájá Tukht Singh ascended the throne of Jodhpúr in 1843. He traces a lineal descent back to Rájá Ajit Singh, of whom he is the great-grandson. But the hopes that had been entertained regarding his capacity for ruling were destined to be blighted. Soon after his accession the country fell into a state of disorder, little inferior to that which had prevailed under his predecessor. The Rájá showed himself avaricious, careless of affairs, and difficult of access. The manage ment of the country fell then into the hands of subordinates, whose only desire it seemed to be to minister to the ruling passion of their master. To such an extent did misgovernment proceed, that in 1867 the nobles would have organised an insurrection but for their fear of the paramount power. An act of cupidity perpetrated in that year intensified their feeling of dissatisfaction. The case was this. The thakur, or feudal lord, of Ghánerao died, leaving a brother, his rightful heir. Instead, however, of allowing the fief to devolve upon the brother in natural course, the Rájá despatched a force to seize it for one of his numerous sons. This emboldened the thakurs to represent their wellfounded grievances to the British Government. They showed how they had been tyrannised over and oppressed, excluded from the royal council, and prohibited from leaving their property to adopted sons. Specific acts of gross misgovernment were dwelt upon, and especially the confiscation of Ghánerao. In reply, the Máhárájá was called to order,' and it was hoped that the remonstrance of the British Government might not be without its effect; but the insolent behaviour of His Highness during the durbars in Rájpútáná in 1869-70 would seem to indicate that, like his immediate predecessor, Maun Singh, he is incorrigible.1 1 When the late Viceroy, the Earl of Mayo, visited Rájpútáná in 1871, he held a durbar at Ajmír, to which the Ráná of Udaipur and the The State of Jodhpúr did good service during the CHAP. mutinies, and the right of adoption was duly bestowel upon the Máhárájá. CHAPTER IV. BÚNDÍ. AREA -2,291 sq. miles. POPULATION-220,000. REVENUE-5,00,000 rupees. THE city of Búndí, which, like all the cities in Rájpútáná, has given its name to the principality, was founded, in the year 1342, by Ráo Déva. Ráo Déva, in the Hindú legend, is said to have been lineally descended from Anhul or Agnipala, the first Chohan,1 the date of whose birth loses itself in the mists of time. His later predecessors had felt the Moslem's sword, and had fled from Aser to Mewár. Sallying thence, Ráo Déva, in 1342, occupied the Bandú valley, built the city of Búndí, exterminated, or almost exterminated, the indigenous It Rájá of Jodhpur were invited. CHAP. IV. PART Mínás, and called the country Harawati (Harouti), or the country of the Haras.1 I. From Ráo Déva to Ráo Súrjun, a period of nearly two hundred years intervenes. Throughout this period the Haras had, whilst possessing independence, been quasivassals of the Ránás of Údaipúr, that is, their services had been indented upon in times of emergencies, and they had been given as much on account of the relationship engendered by marriages between the two houses as from any feeling of dependence. But with the accession of Ráo Súrjun in 1533 a new era began. Ráo Súrjun had obtained, by means of Sawant Singh, a junior branch of his family, possession of the famous fortress of Rinthunbór. This fortress was greatly coveted by the Emperor Akbar. His arms had been victorious in Rájpútáná, Chítor had fallen, but he had ineffectually besieged Rinthunbór. According to the Hindú story he then effected by stratagem and courtesy that which he had failed to procure by force of arms. Rájá Maun, of Jaipur, had a right of ingress to Rinthunbór. He proceeded there, accompanied by Akbar in the disguise of a mace bearer. The Emperor was recognised; due homage was paid to him, and he then made known his wishes. He offered, if Rinthunbór were yielded to him, to excuse the chiefs of Búndí from affiancing a princess to the Mogul sovereign; to exempt them from the polltax, from crossing the Indus, and from customs they considered degrading. He promised to grant them the privilege of entering the hall of audience completely armed; to respect their sacred edifices; never to place them under the command of another Hindú leader; not to brand their horses with the imperial mark (a flower on the forehead); to allow their bands to play in the 1 So called from Ishtpal, ancestor of Ráo Déva, who lived in 1025. Ishtpal lay wounded to death, when the goddess of his race appeared, and sprinkling his dissevered limbs with the water of life, cured him. Hence the name Hara, from Har, signifying bones, thus collected. |