From Sea to Sea; Letters of Travel - Rudyard Kipling

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he really was an accredited agent of Government, sent to report on the progress of Boondi. From a peepul-shaded courtyard came a clamour of young voices. Thirty or forty little ones, from five to eight years old, were sitting in an open verandah learning accounts and Hindustani, said the teacher. No need to ask from what castes they came, for it was written on their faces that they were Mahajans, Oswals, Aggerwals, and in one or two cases, it seemed, Sharawaks of Guzerat. They were learning the business of their lives, and, in time, would take their father's places, and show in how many ways money might be manipulated. Here the profession-type came out with startling distinctness. Through the chubbiness of almost babyhood, or the delicate suppleness of maturer years, in mouth and eyes and hands, it betrayed itself. The Rahtor, who comes of a fighting stock, is a fine animal, and well bred; the Hara, who seems to be more compactly built, is also a fine animal; but for a race that show blood in every line of their frame, from the arch of the instep to the modelling of the head, the financial – trading is too coarse a word – the financial class of Rajputana appears to be the most remarkable. Later in life may become clouded with fat jowl and paunch; but in his youth, his quick-eyed, nimble youth, the young Marwar, to give him his business title, is really a thing of beauty. His manners are courtly. The bare ground and a few slates sufficed for the children who were merely learning the ropes that drag States; but the English class, of boys from ten to twelve, was supplied with real benches and forms and a table with a cloth top. The assistant teacher, for the head was on leave, was a self-taught man of Boondi, young and delicate looking, who preferred reading to speaking English. His youngsters were supplied with "The Third English Reading Book," and were painfully thumbing their way through a doggerel poem about an "old man with hoary hair." One boy, bolder than the rest, slung an English sentence at the visitor, and collapsed. It was his little stock-in-trade, and the rest regarded him enviously. The Durbar supports the school, which is entirely free and open; a just distinction being maintained between the various castes. The old race prejudice against payment for knowledge came out in reply to a question. "You must not sell teaching," said the teacher; and the class murmured applausively, "You must not sell teaching."

      The population of Boondi seems more obviously mixed than that of the other States. There are four or five thousand Mahometans within its walls, and a sprinkling of aborigines of various varieties, besides the human raffle that the Bunjaras bring in their train, with Pathans and sleek Delhi men. The new heraldry of the State is curious – something after this sort. Or, a demi-god, sable, issuant of flames, holding in right hand a sword and in the left a bow —all proper. In chief, a dagger of the second, sheathed vert, fessewise over seven arrows in sheaf of the second. This latter blazon Boondi holds in commemoration of the defeat of an Imperial Prince who rebelled against the Delhi Throne in the days of Jehangir, when Boondi, for value received, took service under the Mahometan. It might also be, but here there is no certainty, the memorial of Rao Rutton's victory over Prince Khoorm, when the latter strove to raise all Rajputana against Jehangir his father; or of a second victory over a riotous lordling who harried Mewar a little later. For this exploit, the annals say, Jehangir gave Rao Rutton honorary flags and kettle-drums which may have been melted down by the science of the Heralds College into the blazon aforesaid. All the heraldry of Rajputana is curious, and, to such as hold that there is any worth in the "Royal Science," interesting. Udaipur's shield is, naturally gules, a sun in splendour, as befits the "children of the Sun and Fire," and one of the most ancient houses in India. Her crest is the straight Rajput sword, the Khanda, for an account of the worship of which very powerful divinity read Tod. The supporters are a Bhil and a Rajput, attired for the forlorn-hope; commemorating not only the defences of Chitor, but also the connection of the great Bappa Rawul with the Bhils, who even now play the principal part in the Crown-Marking of a Rana of Udaipur. Here, again, Tod explains the matter at length. Banswara claims alliance with Udaipur, and carries a sun, with a label of difference of some kind. Jeypore has the five-coloured flag of Amber with a sun, because the House claim descent from Rama, and her crest is a kuchnar tree, which is the bearing of Dasaratha, father of Rama. The white horse, which faces the tiger as supporter, may or may not be memorial of the great aswamedha yuga, or horse sacrifice, that Jey Singh, who built Jeypore, did —not carry out.

      Jodhpur has the five-coloured flag, with a falcon, in which shape Durga, the patron Goddess of the State, has been sometimes good enough to appear. She has perched in the form of a wagtail on the howdah of the Chief of Jeysulmir, whose shield is blazoned with "forts in a desert land," and a naked left arm holding a broken spear, because, the legend goes, Jeysulmir was once galled by a horse with a magic spear. They tell the story to-day, but it is a long one. The supporters of the shield – this is canting heraldry with a vengeance! – are antelopes of the desert spangled with gold coin, because the State was long the refuge of the wealthy bankers of India.

      Bikanir, a younger House of Jodhpur, carries three white hawks on the five-coloured flag. The patron Goddess of Bikanir once turned the thorny jungle round the city to fruit trees, and the crest therefore is a green tree – strange emblem for a desert principality. The motto, however, is a good one. When the greater part of the Rajput States were vassals of Akbar, and he sent them abroad to do his will, certain Princes objected to crossing the Indus, and asked Bikanir to head the mutiny because his State was the least accessible. He consented, on condition that they would all for one day greet him thus: "Jey Jangal dar Badshah!" History shows what became of the objectors, and Bikanir's motto: "Hail to the King of the Waste!" proves that the tale must be true. But from Boondi to Bikanir is a long digression, bred by idleness on the bund of the Burra. It would have been sinful not to let down a line into those crowded waters, and the Guards, who were Mahometans, said that if the Sahib did not eat fish, they did. And the Sahib fished luxuriously, catching two and three pounders, of a perch-like build, whenever he chose to cast. He was wearied of schools and dispensaries, and the futility of heraldry accorded well with sloth – that is to say Boondi.

      It should be noted, none the less, that in this part of the world the soberest mind will believe anything – believe in the ghosts by the Gau Mukh, and the dead Thakurs who get Out of their tombs and ride round the Burra Talao at Boondi – will credit every legend and lie that rises as naturally as the red flush of sunset, to gild the dead glories of Rajasthan.

      XVII

      SHOWS THAT THERE MAY BE POETRY IN A BANK, AND ATTEMPTS TO SHOW THE WONDERS OF THE PALACE OF BOONDI.

      "This is a devil's place you have come to, Sahib. No grass for the horses, and the people don't understand anything, and their dirty pice are no good in Nasirabad. Look here." Ram Baksh wrathfully exhibited a handful of lumps of copper. The nuisance of taking a native out of his own beat is that he forthwith regards you not only as the author of his being, but of all his misfortunes as well. He is as hampering as a frightened child and as irritating as a man. "Padre Martum Sahib never came here," said Ram Baksh, with an air of one who had been led against his will into bad company.

      A story about a rat that found a piece of turmeric and set up a bunnia's shop had sent the one-eyed munshi away, but a company of lesser munshis, runners, and the like were in attendance, and they said that money might be changed at the Treasury, which was in the Palace. It was quite impossible to change it anywhere else – there was no order. From the Sukh Mahal to the Palace the road ran through the heart of the city, and by reason of the continual shouting of the munshis, not more than ten thousand of the fifty thousand people of Boondi knew for what purpose the Sahib was journeying through their midst. Cataract was the most prevalent affliction, cataract in its worst forms, and it was, therefore, necessary that men should come very close to look at the stranger. They were in no sense rude, but they stared devoutly. "He has not come for shikar, and he will not take petitions. He has come to see the place, and God knows what he is." The description was quite correct, as far as it went; but, somehow or another, when shouted out at four crossways in the midst of a very pleasant little gathering it did not seem to add to dignity or command respect.

      It has been written "the coup d'œil of the castellated Palace of Boondi, from whichever side you approach it, is perhaps the most striking in India. Whoever has seen the Palace of Boondi can easily picture to himself the hanging gardens of Semiramis." This is true – and more too. To give on paper any adequate idea of the Boondi-ki-Mahal is impossible. Jeypore Palace may be called

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