EPILOGUE.
Perhaps I ought to have told my fair readers more of the particulars
of this double marriage, but I am afraid they would have found them as
tiresome in the relation, as Zyna and Tara did in actual sufferance of
the nine days of their continuance. We can at least imagine that, with
unlimited means, the jewels and trousseaux provided for both brides by
the lady Lurlee (and these things are as indispensable there as here)
were--perfection. And we may also state thus much in confidence, that
particular friends were admitted to private views of them. The young to
be envious: the old to be congratulatory--envious too, perhaps, who
knows?--for such things happen there as well as here. Then, as marriage
gifts were presented by friends, there were trays upon trays from the
Queen to both of jewels, brocades, and muslins, which need not be
specified; and the royal lady availed herself of her privilege to see
the brides, and put sugar-candy into both their mouths, wondering at
Tara's beauty, and heartily wishing them both God-speed on their life's
journey.
Did not also the poets of the city write verses, and the singers sing
them; and are they not sung there to this day? Were there not poor folk
fed by hundreds, Hindus as well as Mussulmans, and clothed too? and was
there one of the sixteen hundred mosques in the city, where alms and
thank-offerings were not distributed in proportion to their importance?
"No one else remained to be married," said the lady Lurlee, when she
had collected all the poor couples she could hear of, given them
clothes, and had them married with her children. And, Mashalla! of what
had been done, she was in nowise ashamed. No, indeed; and plenteous
were the congratulations and blessings showered upon her, and upon them
all, by high and low.
Vyas Shastree, Anunda, and Radha, remained long enough to see
Tara reconciled to her new station in life, and to appreciate how
irresistibly charming the quiet natural dignity of the Brahmun girl
became, among the new society into which her destiny had thrown
her. But, beloved as she was by many a sincere friend among her new
faith--as years passed, the devotion borne to her by the retainers of
the house, the farmers on her husband's vast estates, and the poor
everywhere, was most affecting to witness, and increased with time; and
her parents heard with joy and pride, far away in their own home, of
the bounty of the good lady, Ayésha Khánum.
They left their daughter, then, at peace; and her last connection with
the temple, where her father served, and where she was long remembered,
was the presentation to the shrine, of the necklace she had vowed to
it, which was taken there in solemn procession, and hung round the neck
of the image. Some time afterwards, and when all expiatory ceremonies
were completed, Radha's first child was born--a son, which Anunda
adopted as her own: and in her care for it, found love and occupation
to fill her heart and her time, and to supply, in some part, Tara's
absence.
Mother and daughter met, however, frequently. No entire year elapsed
without a reunion, and in the course of time came children too, who
climbed in turn about the good dame's lap and called her grandmother.
Then her heart clave to them--strangers though they were in faith--and
after her own simple fashion she lived much among them during the
latter years of a tranquil and happy life. Sometimes the Shastree came
with her to Beejapoor, but not often.
Fazil Khan lived in stormy times and bore his part in them. The
destruction of the force under his father's command had not only been
a sore loss to the King's army, both in _matériel_ and in men,[21]
but a vital blow at the very existence of the kingdom and of the
Mussulman power in India. Treacherously as it had been gained, the
Rajah Sivaji did not slumber on his victory. His people were assured it
had been suggested by divine counsel, and carried out by divine aid,
and that their prince thenceforth was an incarnation of divinity. He,
perhaps aided by his mother, believed this of himself, propagated the
belief, and acted upon the effect of it. He was everywhere active and
persevering: now invading the kingdom of Beejapoor, plundering up to
the gates of the capital, and inflicting rapid and terrible blows in
all directions: now attacking the Moghul posts and forts, and extending
his authority until, though professing subservience to both, he became
virtually independent equally of Dehli and Beejapoor, and finally
assumed the state and insignia of a sovereign.
Fazil Khan had not long concluded his marriage ceremonies, ere he was
called upon to take the command of part of a new army, with which the
King took the field in person. Tara would not leave him, and shared the
fatigue and peril of the new campaign in a manner which called forth
the lady Lurlee's warmest approbation. She had not been more, she said,
to his father than Tara was to his son, and she always contrasted her
practical usefulness and endurance, with the behaviour of other ladies
who could not leave luxurious palaces, and the state and splendour
which had greater charms for them, than the rough vicissitudes of camp
life.
For a time the royal forces succeeded in checking the Mahratta
incursions and restoring tranquillity on the borders, and Fazil Khan
continued, like his father, to render service as a commander whenever
he was called upon; but he could not be induced to take office in the
administration, and as disquiet and intrigue at the capital became more
formidable, retired for the most part to his estate of Afzoolpoor, near
the Bheema river, and usually lived there, visiting Beejapoor only on
occasions of ceremony. He never married again, as the law would have
allowed, and at his death was buried beside his wife in the mausoleum
which his father had built at Afzoolpoor, and where such of the remains
of the old Khan as could be afterwards recovered, had been deposited.
The mausoleum still exists as perfect as when built, and on the several
anniversaries of their deaths, flowers are strewn by the Mussulman
priests of the town and by the people over their graves, and prayers
are said for the repose of their souls in Paradise.
We have said that the Mussulmans of India received their first material
check in the massacre at Pertâbgurh, and we state this advisedly. That
event, in 1657, led as directly to their ruin, and the steady rise of
the Mahrattas, as did the English victory of Plassey, in 1757, to the
destruction of both. For though, by the conquests and subversion of
all the independent Mussulman kingdoms of the Dekhan by Aurungzeeb,
the empire of Dehli culminated to its highest splendour,--it was not
maintained: and rapidly fell to pieces under the effects of disastrous
civil wars on the one hand, and the increasing power of the Mahrattas
on the other. In 1689, Beejapoor was again attacked by the Moghul
armies under the Emperor in person, and, surrendering by capitulation,
ceased to be an independent kingdom. The rest is matter of general
history, with which this particular chronicle has no concern.
Sivaji died in 1680, after a life which was a stirring romance from
first to last, but not before the power he had aroused and created had
become for the present invincible--fulfilling his mother's prophecy,
that the Hindu war-cry, "Hur, Hur, Mahadeo!" should be shouted in
victory throughout the land of Hind, in triumph to the goddess who led
it on, from Dehli to Raméshwur.
It was singular that Kowas Khan, with his father's tragical fate fresh
in his memory, should have been unable to resist the same temptations
to treason and treachery. Though he had ceased them for a while, the
Emperor Aurungzeeb renewed his intrigues at Beejapoor; for Kowas Khan,
who became regent of the State after the King Ali Adil Shah's death,
entered into negotiations with the Moghul general, Khan Jehán, who
commanded in the adjoining provinces, to give a daughter of the royal
house in marriage to a son of the Emperor's, and as the price of this,
to hold the kingdom of Beejapoor himself in dependence, which had been
his father's aim also. The plot was discovered, however, and Kowas Khan
was assassinated, in 1675, eighteen years after the events we have
recorded.
Some of his lineal descendants still survive, and the memory of
the lady Zyna and of her beauty lives among them. There is a noble
mausoleum on the west side of the town of Suggur, in the province of
Shorapoor, which, at the period of which we write, belonged to this
family. It was begun by the "Wuzeer" of Beejapoor, and finished by
his son Kowas Khan: and in it the remains of the lady Zyna and her
husband rest, under the care of their descendants, who, now reduced in
circumstances, have preserved a small village with its lands, which
adjoins the tomb, as the only remnant of the once princely estates
which were held by their ancestors; and the revenues of this village,
which had originally been assigned in payment of oil for the mausoleum,
are now their only support. They are, however, most respectable. The
soubriquet of Wuzeer is still attached to them; and the head of the
family, Sofee Sahib, still preserves much of the "aristocratic"
dignity of descent. The family palace at Beejapoor, though deserted, is
still standing, and is, or was, one of the very few private buildings
there of which the roof is entire. Perhaps by this time, however, its
owner may have been unable to resist the price he could obtain for its
massive teak timbers. The roof may have been sold, and the handsome
rooms and courts left open, to decay rapidly under the influence of the
seasons.
A few words in relation to some other characters in our history, and we
have done.
Pahar Singh did not long maintain his promise of abstinence from
violence. It had become, together with avarice, the ruling passion
of his character, and led him on, after a while, to fresh outrages;
and though pardoned by the King again and again, in memory of his
strange services, it was impossible, in the end, to overlook the
daring character of his proceedings, and his occupation of royal
territories. Nor was it long before Kowas Khan discovered the active
share the robber chief had taken in his father's murder; and though the
King's acquiescence in that deed was more surmised than ascertained,
the fact of his being acquainted with Pahar Singh's part in it was
not afterwards denied. On an occasion, therefore, when, by a more
than usually serious outrage, the King's pardon had been absolutely
withdrawn, his reduction and punishment became unavoidable,--Kowas Khan
led an army against the castle of Itga, Pahar Singh was slain in its
defence, his estates confiscated, and the castle and its walls blown up.
His nephew escaped, but returned to the village to live as a farmer
under reduced circumstances. When Aurungzeeb conquered the country,
he became again "Hazaree," or commander of a thousand, and the title
remained with his descendants, who, however, never abandoned lawless
courses. Long afterwards, a descendant, also named Pahar Singh, became
a leader of Dekhan Pindarees, or freebooters, after the Mahratta war of
1818-19, and when that crime was no longer practicable, took to a minor
practice of it in highway robbery. In 1828-29, the family were found to
be largely connected with Dacoity and Thuggee, and the leading members
of it were tried, convicted of both crimes, and sentenced to various
terms of imprisonment, during which their head, Pahar Singh, died.
Persevering to the last, the other members, on their release, again
took to highway robbery on horseback, and for a brief period were the
terror of certain districts in the Dekhan, extending their operations,
too, to distant points; but they were gradually hunted down,[22] and
the last six were brought to justice by the writer of this chronicle in
1850, and sentenced to penal servitude for life. One member only of the
family survives free, and, as late as 1860, was a private in the police
of the ---- district.
Our friend the Lalla, who played a conspicuous part in the early
portion of this history, became a prosperous and wealthy man; but
the question of his honesty remained an open one. He sent for his
family, and settled at Beejapoor, and his talents gained him lucrative
employment in the state. He remained attached to Kowas Khan, whom he
is believed to have corrupted; and, finally, as the kingdom was on
the point of dissolution, he is said to have made peace with his old
master, the Emperor Aurungzeeb, by materially assisting his designs,
and tampering with the nobility and officers of the state previous to
the last investment of the city. He probably returned to Dehli with the
royal camp, for no traces of his family are to be found in Beejapoor.
Bulwunt Rao remained as he was, the leader of a troop of his own
horses in the Paigah, or household forces of Fazil Khan. When his
cousin and hereditary enemy, Tannajee Maloosray, was killed in that
famous escalade of Singhur, near Poona, which has furnished the
subject of many a Mahratta ballad, Bulwunt Rao went to Sivaji, and
the circumstances he related being well remembered, he obtained
substantial justice in the restoration of his hereditary property.
Sivaji offered him service, which was respectfully declined, and the
motives for refusal being appreciated, he was honourably dismissed. He
married among his kinsfolk, and his wife, a practical woman, kept his
house well. It is questionable, however, whether his habits were ever
reclaimed, and he died before the dissolution of the Beejapoor kingdom.
His wife, finding the care of the troop-horses irksome, sold them,
returned with her children to the family estate, and settled there, and
their descendants are now connected with many of the noble families of
the Dekhan.
The hunchback, Lukshmun, after his return home, took to Itga all that
he had saved, together with a heavy purse of gold which Fazil Khan
had given him, which he buried immediately on his arrival. Somehow
or other, however, the fact of this gold being possessed by him, got
wind, and the idea of a mere retainer possessing gold at all, was too
much to be endured by his avaricious master, who demanded to see it.
We are sorry to record, that the poor fellow was obliged to submit to
some rough torture, which was more than he could bear, ere he would
surrender it; but Lukshmun always supposed that it was by the desertion
of his master at Tooljapoor, rather than by the possession of the
gold, that evil eyes fell upon him; and perhaps he was right. The gold
was given up to his chief, and by it the last link between them was
broken; and profiting by Pahar Singh's temporary absence, Lukshmun,
taking his wife and children with him, left Itga one day, and returned
to Afzoolpoor, where Fazil Khan's retainers were stationed, and was
protected by them. Pahar Singh threatened to burn the town if he were
not given up; but Fazil Khan paid what was demanded for him, and he
remained.
Years afterwards, and as his lord's children grew up, the hunchback was
their especial favourite. He taught the eldest boys athletic exercises,
the use of their weapons, and riding; and as long as any girl was
allowed to go out of the private apartments, he carried her about in
his arms, told charming fairy stories, and manufactured playthings--his
dolls, being of all, the most hideous, and most delightful. Nor was
there any greater treat to the children possible, than when their
mother sometimes, and especially on certain anniversaries, sent for
the hunchback and Ashruf, now a stout cavalier in the household troop,
and having seated them outside a screen, made them sing ballads again
as they did once long ago; and of all their store, "The Vow of the
Necklace," was ever the greatest favourite with the children, because
their mother's name was mentioned in it. With her, because--well, no
matter: we know why, long since, and 'tis now an old story.
Many years before them, and in all honour among her children, as
she always called them, the lady Lurlee passed away. She never gave
up astrology, and found perpetual occupation in discovering lucky
days for her grandchildren's wants, and for all sorts of household
observances. Not a tooth could be cut, or any ailment of childhood
exist and pass away, without appropriate ceremonials of thanksgiving,
in the discovery of proper times for which, the old lady was held to be
especially skilful. Nor in these only. Was she not the authority of the
neighbourhood for ascertaining lucky marriages, for deciding the proper
colours for proper days of her grandchildren's dresses; and did not she
keep the cords of all their birthdays, and tie the knots in each as the
anniversaries returned? Was she not the undisputed director of all such
household family matters, and the universal referee on them by all her
acquaintance?
Her affection for Zyna and her children remained to the last, though
she never cordially liked Kowas Khan, or forgave him for being the son
of one who had been a slave. But her love for her own child, Tara--the
child whom God had sent her--transcended that for Zyna. It filled her
heart, and overflowed upon her grandchildren, who loved her dearly, and
did with her pretty much what they pleased. After Kowas Khan's death
she went to Zyna, and lived with her till her son was old enough to
protect his mother; then she settled finally into the place she held
with Tara and her children; and when she breathed her last, her head
lay on Tara's bosom--resting peacefully.
With her outward conversion to a strange faith, did Tara forget
the old? No, it was impossible. Though her studious disposition
enabled her to master enough Arabic, under her husband's teaching, to
understand the daily prayers, and some simple ceremonials, yet the
grand old Hindu hymns of the Védas, and other devotional portions of
the Shastras, especially the Bhugwat Geeta, were never forgotten;
and when the purport of them was explained to her husband, he did
not object to her reading them. She could not either, change her
frugal mode of living; and, to her death, never overcame her natural
repugnance to animal food. In this respect also, her husband indulged
her; though perhaps the lady Lurlee thought it a sad dereliction of
orthodox observances in general, which could only be overcome on the
festivals of the Nowroz or the Bukreed, or other occasions of religious
ceremonial.
When Tara was dying, and the Moollas without were chanting the service
for her departing soul, her eyes seemed once to flash with a bright
radiance, and her husband and children, who, were around her, heard her
say gently, "I come, O Mother," and repeat some Sanscrit words. The
priests, jealous of her perfect conversion, would have it, that she
alluded to Miriam, the Mother of Jesus of Nazareth, for there could be
no other Mother. It might, indeed, be so, for she seemed of late to
have taken a peculiar delight and interest in this history, especially
since some Christian monks from Goa, who had established a mission[23]
at the town of Chittapoor, only a few miles distant, had come to beg
alms of her, and had told her of the purer faith of Christ, and his
loving mother Mary. It might have been that she spoke of this; or,
more probable perhaps, that her spirit, trembling on the brink of the
unknown world, had wandered back into the old days of her trials and
deliverances, once, ere it departed.
FOOTNOTES:
[21] The loss of the Beejapoor army at Jowly was 4000 horses, with all
the guns, elephants, camels, _matériel_, and treasure of the army.
[22] They were apprehended by the author, committed to the Zillah court
of Sholapoor, and there tried by the judge.
[23] The mission still exists, and is visited periodically by priests
from Goa. There are, or were, about seventy Christians in it who, with
an affecting simplicity, preserve their faith in purity. They are
shepherds, weavers, and distillers.
GLOSSARY.
A.
_Alla_, God.
_Alla-hu-Akbur_, God is victorious!
_Alkab_, honorary titles prefixed to letters according to rank.
_Amān_, mercy.
_Ameen_, amen.
_Ashruffees_, gold coins--mohurs.
_Astagh-fur-oolla_, exclamation of abhorrence--God forbid!
B.
_Bábool_, mimosa.
_Beebee_, lady.
_Bismilla_, in God's name!
_Bhugwân_, an appellation of the Divinity.
_Bhugwat Geeta_, a devotional episode of the Mahabharut.
_Bhuttote_, Thug designation for strangler.
_Bukreed_, Mussulman festival in commemoration of the offering up of
Isaac.
_Bunij_, Thug designation for a victim.
_Burr_, the banian tree.
_Burkhast_, dismissal of an assembly.
_Bye_, Mahratta term for lady.
_Byragee_, one of the Hindu sects of devotees.
C.
_Chenna_, a kind of pulse--"gram."
_Cheyla_, a disciple.
_Chóbdar_, mace-bearer.
_Coss_, two miles.
_Coss bur_, about two miles.
D.
_Daee_, a nurse.
_Dallal_, a broker.
_Darógha_, a superintendent.
_Dévi_, the goddess Bhowani.
_Dhotee_, a man's waist-cloth.
_Dooputta_, a scarf.
_Duffadar_, subordinate officer (military).
_Durbar_, a court assembly.
_Duróra_, gang robbery with violence.
F.
_Fateha_, thank-offering.
G.
_Ganja_, hemp leaves cured for smoking.
_Ghee_, boiled butter.
_Gooroo_, spiritual teacher.
_Gopîs_, the nymphs of Muttra.
_Goruk Imlee_, Adansonia Gigantea.
_Gosai_ or _Gosavee_, a sect of Hindu devotees, who are sometimes
bankers.
_Gosha! Murdhana! Private!_ cried out by their attendants when
Mussulman ladies leave their houses.
_Gowra_ (Canarese), head authority of a village.
H.
_Hai, Hai!_ alas, alas!
_Hookum_, order, direction.
_Hoondee_, bill of exchange.
_Humeana_, waist-belt to carry money.
_Hur, Hur, Mahadeo!_ the Mahratta war-cry--invocation to Mahadeo.
_Hurkara_, a messenger.
_Huzrut_, prince--my lord.
I.
_Inshalla_, please God!
J.
_Jehád_, religious war--crusade.
_Jemadar_, military officer (captain).
_Jo Hookum_, respectful affirmative--"as ordered."
_Josee_, astrologer.
_Jowan_, a young man, applied generally to soldiers.
_Jungum_, priest of the Lingayet sect.
_Junum-Putr_, literally, birth letter--"horoscope at birth."
_Junwah_, the sacred thread of a Brahmun.
K.
_Kabob_, piece of meat fried or roasted.
_Kafir_, infidel.
_Kāmdeoo_, the Indian Cupid.
_Kasee_, Benares.
_Kazee_, Mahomedan law officer.
_Khayet_, one of the Hindu castes, usually scribes.
_Khilwut_, private apartments.
_Khóda Hafiz_, God protect you!
_Khódawund_, my lord.
_Khundôba_, an incarnation of Siva.
_Kichéri_, rice and pulse boiled together.
_Kótwal_, magistrate of a town or bazar.
_Kowl_, deed of protection and assurance.
_Kuchéri_, court-house.
_Kullal_, publican, spirit seller.
_Kullundur_, a sect of fakeers--"calendars."
_Kurra_, a ring for the wrist.
_Kurreem_, kind, merciful.
L.
_Lakh_, one hundred thousand.
_Lóta_, a drinking vessel.
_Luddoo_, a sweetmeat made of sugar, milk, and flour rolled into balls.
_Lownee_, a Mahratta ballad.
M.
_Máma_, a confidential female attendant.
_Máhá_, great.
_Mang_, a low caste of Hindus in the Dekhan.
_Máta_, mother.
_Meah_, respectful title of the eldest son of a Mussulman family.
_Mirdha_, court usher or attendant.
_Mobaruk-bád_, congratulation.
_Moolla_, Mussulman priest.
_Motee_, pearl.
_Mudd_, the line drawn above an address to a superior.
_Muezzin_, the caller to prayer.
_Mudud Khana_, a shop where intoxicating drugs are prepared and used.
_Mutsuddee_, a clerk or scribe.
_Mutt_, a monastery.
N.
_Náib_, agent, deputy.
_Näik_, a title used by chiefs of the lower tribes.
_Nagara_, large kettle-drum.
_Narayun_, a Hindu epithet for the divinity.
_Nobut_, honorary band of music.
_Nobut Khana_, the place where the Nobut plays.
_Now Râtree_, the nine nights before the Dusséra festival.
_Nowroz_, Mussulman New Year's Day.
_Nullah_, a watercourse--rivulet.
_Nummo Narayun!_ salutation to a Gosai.
_Numascar!_ a respectful Hindu salutation to a Brahmun.
_Nurruk_, Hades.
_Nuzzur_, offering to a superior.
P.
_Pacheese_, twenty-five, a game like backgammon.
_Padshah_, king--emperor.
_Paigah_, household troops.
_Palkee_, an open litter.
_Pán_, betel-leaf.
_Patel_, chief authority of a village.
_Peepul_, Ficus Religiosa.
_Phoolka_, a light kind of bread--a "scone."
_Pooree_, a kind of light pancake.
_Pundit_, a learned Brahmun.
_Purméshwar_, a Hindu epithet for the divinity.
_Putwaree_, a village registrar and accountant.
R.
_Ràm_, an ancient king of Oudh, esteemed an incarnation of Vishnu.
_Rámchunder_, an epithet of divinity.
_Raméshwar_, a celebrated Hindu shrine near Cape Comorin.
_Ramoosee_, one of the lower tribes in the Dekhan.
S.
_Sahib_, sir.
_Saree_, a woman's garment in one piece.
_Seeta_, the wife of "Rain."
_Serái_, a traveller's resting-house.
_Shabash_, well done!
_Shastree_, a Brahmun learned in the Shastras.
_Sheea_, a heterodox Mussulman--follower of Ali.
_Sheernee_, rice and milk for thank-offerings.
_Shookr_, thanks.
_Shookr Ulla_, thanks to God!
_Shukti_, secret worship of Hindu demons, the rites of which are
horrible.
_Shytan_, the devil.
_Sirkar_, the Government: authority.
_Sonar_, a goldsmith.
_Soobhán-Ulla_, praise to God!
_Soonnee_, an orthodox Mussulman.
_Sowaree_, retinue.
_Sree Máta_, Holy Mother.
_Sree Swâmi_, Holy Lord.
_Sudra_, the lowest of the four divisions of Hindus.
_Sutee_, chaste, faithful.
_Syn_, respectful epithet of a fakeer.
T.
_Toba_, for shame!
_Tusleemât_, the three obeisances to persons of high rank.
U.
_Ul-humd-ul-illa_, praise be to God!
V.
_Vina_, a large lute or guitar with frets.
Y.
_Ya Alla kureem_, O merciful God.
_Ya Khubeer-o_, O giver of information!--one of the ninety-nine
attributes of God.
Z.
_Zemindar_, a land-holder.
_Printed by William Moore & Co._
_By the same Author._
COL. MEADOWS TAYLOR'S INDIAN TALES.
THE CONFESSIONS OF A THUG
AND
TARA
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Transcriber's Notes
Obvious errors of punctuation and diacritics repaired.
Hyphen added: "bare-headed" (p. 417), "corn-field(s)" (pp. 274,
323), "kettle-drums" (pp. 317, 439, 440, 458), "saddle-bow" (p. 84),
"waist-band", "waist-belt", "waist-cloth" (many occurrences changed for
consistency).
Hyphen removed: "flagstaff" (p. 81), "footmen" (p. 467), "goodwill" (p.
199), "latticework" (p. 115), "tableland" (pp. 16, 83), "trelliswork"
(p. 476).
p. 48: "fowarded" changed to "forwarded" (forwarded through the Gosaee
banker's agent).
p. 143: "Jemandar" changed to "Jemadar".
p. 146: "acount" changed to "account" (to account for his condition).
p. 147: "trumpter" changed to "trumpeter" (the trumpeter at the
guard-house).
p. 152: "Fasil" changed to "Fazil".
p. 158: "biding" changed to "bidding" (bidding him not to be afraid).
p. 180: "medecines" changed to "medicines" (certain herbs and
medicines).
p. 187: "Azfool" changed to "Afzool".
p. 200: "girdle" changed to "griddle" (large flat iron pan or griddle).
p. 203: "Neeta" changed to "Netta".
p. 206: "were" changed to "where" (near where the young King was
sitting).
p. 232: "wss" changed to "was" (It was necessary to gain).
p. 255: duplicate "the" removed (he said to one of the mirdhas).
p. 263: "foward" changed to "forward" (bringing forward a salver).
p. 271: "atferwards" changed to "afterwards" (Not long afterwards).
p. 290: "interupting" changed to "interrupting" (said Anunda,
interrupting her).
p. 305: "enciente" changed to "enceinte" (narrower than the enceinte).
p. 305: "du" changed to "de" (which serves as a tête-de-pont).
pp. 308, 346, 355, 359: "Näib" changed to "Näik".
p. 311: "imformation" changed to "information" (gain information of
them).
p. 321: "yon" changed to "you" (you and Rama look after the guides).
p. 345: "Bramhuns" changed to "Brahmuns".
p. 404: "ambitous" changed to "ambitious" (an ambitious, perhaps
unscrupulous woman).
p. 409: "Siviji" changed to "Sivaji".
p. 415: "aparments" changed to "apartments" (to the private apartments).
p. 444: "contemptously" changed to "contemptuously" (spitting
contemptuously).
p. 444: "read" changed to "road" (taken the road to Wye).
p. 462: "procession" changed to "possession" (taken possession of the
mountain-built fort).
p. 470: "voluntered" changed to "volunteered" (who volunteered to
accompany him).
p. 479: "unconcious" changed to "unconscious" (rendered her unconscious
of its purport).
p. 515: "suger" changed to "sugar" (distributed sugar-candy).
p. 533: "seteemed" changed to "esteemed" (esteemed an incarnation of
Vishnu).