THE Poet Chand has not been very precise as to the connexion between his thirty-six clans, and the primitive four. He merely states that they were known from the same time, but does not pretend to derive the one from the other. His account is indeed somewhat inconsistent, for he calls the four first the four best, although they have nothing to do with the four fire-born heroes. The fact seems to be, that the titles of the Tribes, and perhaps the Tribes themselves, spring from two chief sources, one original and one borrowed. To the Military bodies that spread from the West, time and tradition added others from the legendary history of the Hindus. Hence proceed the families of the Sun and Moon, the Yadava, or the descendants of Krishna, and Kakutsthas, or those of Ráma. At the same time a similar division of the Martial races has apparently existed in India from early periods, for the armies of the Mahabharat, are composed of distinct bodies bearing the name of the leader, and belonging to the same family. The Yádavas were always a family combination, and their interests regulated by councils of cousins. It is probable, therefore, that a portion of the Rajputs may be regarded as of indigenous origin whilst another and a more important part in modern times, came from the West and were very probably of Scythian, or Indo-Scythian descent. It is a curious circumstance that they should never have extended themselves into Bengal, nor apparently into the peninsula, South of the Godaveri, at least with the solitary exception of the Chálukya-no other Rajput names appear in any notice of the numerous castes of the Dekhin. TRADITION. ANALA CHAHUVAN was sovereign of all the earth-Prithi Raja was his descendant. We shall here give an account of the lineage: 1.- Anala Raya, or the Fire King. 2.-Samanta Deva, a lion in battle amidst his elephant foes. 3.-Mahadeva, who propitiated Siva by his devotion. 4. Ajaya Sinh. 5.—Vira Sinh. 6.-Vindasúr. 7.-Vairi Vihanéta, the destroyer of his enemies. 8.-Manik Rao. 9.—Mahásinh. 10.-Chandragupta, splendid as the Moon. 12. Mohun Sinh, of fascinating beauty. 14.-Nágahasta. 15.-Lohadhár. 16.—Vira Sinh. 21.—Basanta Ray. 22.-Balianga Ray. 23.-Pramatha Ray. 24.-Anga Raj, was his younger brother, a hero of great renown. VISAL RAY was his son, an oppressive and vicious Prince, who extorted every kowri from his people. He enjoyed a long reign of sixty-four years, but was punished for his vices by the want of offspring, and to make the matter worse there sprang from his body an evil spirit named Dundha, of vast size and hideous aspect. He stalked forth into the city of Sambhar, and raised his voice in thunder, so that all the citizens were overcome with terror, and the very earth trembled. He afterwards withdrew into the forests of Ajmer, where he continued to reside. We shall now give an account of Anala: REMARKS. THE list of Princes the predecessors of Visala or Bísala is in the original, a mere catalogue of names. It is subject to the same difficulties as that of the Tribes, but in a much less degree-the appellations being all ordinary Sanscrit compounds or derivatives. This list seems to differ very materially from one alluded to by Major TOD, although apparently from the same source, the work of Chand being his great guide. He observes, (Transactions of the Royal Asiatic Society, vol. I. page 140), from "Agnipála the first Cháhamána, (or him who was fostered by fire,) we have a long list to Manikya Ray, the sovereign of Sainbhar or Sakambhar, and of Ajmer, to whom is allotted the period of S. 740, or A. D. 695.” "Between Agnipála and Manikya Raya, we have a Chandragupta who would certainly answer much better, as far as locality for the ally of Seleucus, than the monarch of Rajgriha in Bengal." The names of Major TOD's list or the number of Princes not being specified in his paper, we cannot conjecture how far dates will admit of this verification of Chandragupta, who we may observe as sovereign of Palibothra, and even of Rajgrika, reigned in Behar not in Bengal. The series we have extracted from the Prithwi Rai Rayasa will not admit of any such inference. There is no date assigned to Manik Rao in our list, but as we shall presently see the reign of Bisala, is placed in Samvat 821, (A. D. 765), now there are but twenty-four Princes before him, and even if we allow twenty years to a reign, we shall place the first of the series three Centuries, after Christ, instead of any one of the dynasty being three Centuries before it. It is also to be observed that in the list above given, Chandragupta comes after, not before Manik Rao, who is only the 8th in the descent. If Major ToD's Chronology be derived from good authority, the Chouhan race originated as late as the 8th Century of the Christian Æra: we confess we have little doubt that this is near the truth with respect to the ruling dynasty in Ajmer, for the general tenor of Indian History and Tradition, shews that three or four Centuries form the utmost limits of any unbroken succession of sovereigns and of the existence of any substantial state. India was ever divided amongst a number of competitors who rose and fell with rapid mutability. That the ancestor of the Chouhan Tribe-the first who was known in India under that character, the Son of Fire, was so late as the 6th Century is less probable, and some interval must have elapsed before the Chouhans had fought their way from Abu to Ajmer. In deducing the line from Anala therefore so immediately there may be some error, but we can scarcely imagine it to be an error of many Centuries, and there can be little hesitation, accordingly, in placing upon the authority of Chandra, the Indian immigration of the Chouhans at some period, subsequent to the Era of Christianity. We shall proceed with our original: TRADITION. THE wife of Sáranga Raja went, whilst pregnant, to her father Yadab Rawat at Ranathambha, and was there delivered of a son named Anala, who grew up a youth of great beauty and prowess, equally versed in arts and arms. When he attained maturity, ho demanded of his mother the name and lineage of his father. She implored him not to compel her to recall events, the bare allusion to which filled her eyes with tears; but Anala was not to be diverted from his purpose. How could he offer, he said, the obse quial rites incumbent on a son, unless he knew his father's name, how could he take revenge upon his foes if his death demanded it, unless he knew by whom his father fell. He was not a son by whom these sacred duties were not discharged. When his mother found him thus determined, she at last consented to tell him his father's story. IN the race of Chahuvan, she said, Bisal Raja was born, who ascended the throne of Ajmer in Samvat 821, (A. D. 765). He had by his Queen, a lady of the Parihar Tribe, Saranga Deva, whose birth cost his mother her life. He was given to nurse to the wife of a merchant, and brought up with an infant daughter. This damsel, named Gauri, was married to a youth of her own tribe; but when she was nine years of age, her husband going into a wood, was killed by a lion. His young widow afterwards adopted the life of an ascetic, and went to Pushkara.to perform her de votions. Saranga Deva was also much afflicted, and addressed himself to Arhanta Deva in his prayers and worship. His father was much annoyed at his thus professing the Jain faith and turning devotee, and desired him to abstain from such folly, and practice the duties of a Khetri-listen to the Ramayan and Bharat, cultivate the use of arms, and Military exercises, and amuse himself with the war or the chase. Saranga obeyed, and Bisal Ray being much pleased, sent him to govern at Sambher, where he married Gauri, the daughter of the Rawat Raja: whilst thus engaged it happened that the other Queens of Bisal, being vexed at his preference of his principal Queen, employed a Jogini, to work a spell upon him, by which his health and strength becoming affected, he determined to divest himself of the weight of government, and perform a pilgrimage to the shrine of Gokerneswara. His health was in consequence restored and resuming his regal duties, he subdued all his neighbours who came to Ajmer to do him homage, as the Mahansi, the Parihar, Mándowar, Gohilot, Mór, Pawar, Tomar, Gaur, Mewati, Mohil and Baloch; the representative of the Raja of Bhatner and the Nalbandh of Multan, the Jeselhamer, Jado, Baghél, Malhan, Baragújar, Antarved, Kuramma, Jaitsinh of Takshitpur, the Pamar of Udaya, the Dondh and Chandel, all came except the Chalukka: consequently Bisala set out from Ajmer leaving Jaitsinh in charge: He first defeated the Salankhi in battle, then captured Jarourgerh, he next subdued Abugerh, Girinàr, Bágri and Sorathi, until he arrived in Gujarat, the residence of the Chalukka Raja, who could bring 70,000 horse into the field. The Chalukka, Baluk Rai having worshipped Siva, and demanded permission of his Purohit to engage, advanced with 30,000 horse and 60 elephants, to meet his enemy. He first sent Srikanth to Bisala Deva with this message. You plundered and oppressed my people which is not becoming a Khetri: as to the Khetris you have conquered, you will not find me like them. If you seek for own good return to Ajmer, and rule your own country as you please; if not to-day will decide between us, and shew which will keep his ground, which will fly. In answer to this, Bisala ordered the great drum to be beat, and the army to advance, nor was the Chalukka unprepared, the hosts rushed together like two encountering seas, and the bravest warriors towered like waves amidst the conflict. The battle lasted till darkness separated the com batants. your It was the purpose of Chalukka to have renewed the battle the next day, but his ministers prevailed on him to withdraw, and ..then without his concurrence they sent an ambassador to the camp of Bisala, with a letter from the Ray, which they had forged, professing his submission and offering to pay tribute. Bisala was contented with this acknowlegement, and applied the money to build a town and fort, bearing his name, in the latter of which he placed a garrison. Bisala Pur was accordingly founded in S. 901, and - these things being effected, Bisala returned to Ajmer, where his triumph was celebrated with great rejoicings. BISALA DEVA having heard much of the beauty of the female devotee at Pokhèr went to visit her, and finding her possessed of great charms, and being addicted to women endeavoured to prevail on her to reside with him. Her anger being excited, she pronounced a malediction upon him that in his next birth he should be born an evil spirit. This imprecation recalled him to his senses, and he endeavoured to deprecate the wrath of the devotee by the most humble entreaties. All he could obtain was the prophesy that his son's son would relieve him from the effects of the curse, and he returned sorrowful to his tents. THE female devotee now repented bitterly the interruption of her devout exercises, and set about expiating it by the severest austerities. In the hot weather she sat in the solar rays with four blazing fires around her, and in the cold continued night and day immersed to the chin in water, until she was released from her mortal body, and took her place amongst the inferior divinities. Bisala Deva set out from Pushkara to Gokerna, and pitched his tents by the reservoir that bore his name: whilst in this place he was bitten by a poisonous snake and died. From his funeral pile proceeded an evil spirit, the devourer of men. The chief Queen of Bisala burnt herself, previously foretelling the birth of the demon, and his destruction by the son of Saranga Deva, who should be born at Jadoun. WHEN Saranga Deva heard of these events, he sent his wife to Ranastambha, and proceeded with an army to Ajmer, which he found desolate, and wept over the ruin of his race. On the fourth morning after his arrival, the demon made his appearance. The troops were drawn out to oppose him in vain. Their weapons made no impression upon him whilst he with a tree for his club or with his fists crushed whole ranks, catching hold of some, and devouring them like an ape plucking fruit in a forest. After he had thus des troyed the army he seized and swallowed the Raja. From thence Ajmer has been deserted, and no one can escape from the cannibal. He was named Dundha, from Dundha to search, from his searching after men to devour them. WHEN Gauri had finished the narrative, Anala desired her to be of good cheer for he was evidently born to be the avenger of his father's fate, and the liberator of his grandfather from the penance to which he was condemned. His own feelings assured him of the result, and he would have needed no encouragement to defy the demon to mortal combat, but the prophetic declarations of the devotee, and the Queen of Bisala dissipated all grounds of apprehension. Gauri, however, could not be so persuaded, men might fight with men, but it was not for human beings, she said to contend with spirits of mischief-Anala replied, that life and death were in the hands of God, and that he was determined to |