An Account of The Kingdom of Nepal. Francis Hamilton

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      This person had great power, and is universally acknowledged to have settled the customs which are now observed by the Brahmans of Mithila. After his death there was an interegnum of thirty-four years. The greatest difficulty in this accession arises from the two enormous reigns of fifty-two and ninety-two years held in succession by father and son. It is just possible that a grandfather and grandson might reign such a number of years, and the minute distinction of grandson and son may naturally enough have escaped the notice of Hindu genealogist; but there is reason to suspect, that the accession of Nanyop dev is antedated, for the same authority states, that he took possession of Tirahut on the death of Lakshman Sen king of Bengal, who, it is well known, had conquered it in the 1104th year of our era, or twenty-five years after the accession given to Nanyop, and probably governed it for a good many years. On the death of that warlike prince, it is very likely that Nanyop may have wrested Tirahut, or the western parts of Mithila, from his successor, and may have been the Raja of Oriswa, against whom Lakshmam II. erected the works of Majurni Khata, for the learned D’Anville places Oriswa in these parts. When the length of these reigns is thus curtailed, the story may be sufficiently exact.

      The account of this dynasty given by Colonel Kirkpatrick [46] differs considerably from that which I have above stated. He makes Hari Singha (Hurr Sinha) the last king of Gar Samaran, and states, that he was driven from this to Nepal in 1323 by the Patan king Secunder Lodi; but, at that time, according to Dow’s translation of Ferishta, Yeas ul deen Tuglick Shaw was the Muhammedan king of India; and the people of Mithila assert, that Hari Singha, their prince, died in quiet possession of his birthright. The predecessors of Hari Singha at Gar Samaran, according to Colonel Kirkpatrick, were,

      Nan Dev, (Nanyop Dev’,) who began to reign in the year Sambat 901, (A.D. 843.)

      Kamuk Dev, (Gangga Dev’.)

      Nersingh Dev, (Narasingha Dev’.)

      Ramsing Dev, (Ram’Singha Dev’.)

      Bhad Sing Dev.

      Kurm Sing Dev.

      Nan Dev, the founder of this dynasty, according to Colonel Kirkpatrick, was descended of Bamdeb of the Surijbunsi, (Suryabangsi,) princes of Oude, (Ayodhya;) but in the Pauranic lists of these princes I can find nothing like Bamdeb, unless it be Bhanu or Bhanuman, mentioned both in the Sri Bhagawata and Bangsa Lots, among the later descendants of Ramachandra. The objections to this chronology are still stronger than to that which I received, in so much as it makes it commence still earlier.

      There is, therefore, great room to doubt, whether in reality Nanyopdev was a Kshatriya. The Brahmans of Mithila, indeed, are totally unwilling to admit, that a person of any lower rank could have authority to settle their customs; but in Bengal a person of the medical tribe obtained this power; and the chiefs of the low tribe called Bhawar trace their origin to a Nanyopdev who brought the stud of the king of Dilli to pasture in the plains of Mithila, then entirely waste. Certain it is, that the Bhawars, about that time, extended their dominion over the Gorakhpur district as well as Tirahut, and that many petty chiefs of that tribe continued to occupy the parts adjacent to the hills until long after; and many of them continue to this day to be objects of worship among the low tribes. These may have been the descendants of collateral branches of the Raja’s family, or of the chief officers of their government; and it must be remarked, that many of them assumed the title of Dev, as all the princes descended of Nanyop had done.

      After the death of Hari Singha it is in Mithila generally admitted, that a Sivai Singha succeeded; and, although the Bhavans probably then formed the chief population of Gar Samaran and Tirahut, it is probable, as is asserted, that Sivai Singh vas a military Brahman of the tribe called Aniwar. It is alleged by the people of Tirahut, that Sivai having had a dispute with a brother, this unnatural relation fled to Dilli, and, having procured an army from the Musulman king, he advanced towards Gar Samaran with an intention of dethroning his brother. Before he had reached the Gandaki, Sivai Singha, having heard of the approach of an army of men that eat beef, was seized with a panic, and after having reigned twenty-two years, resigned his kingdom to Kangkali, the tutelar deity of his capital city. He then dedicated his life to God, and, having assumed the character of a religious mendicant, he passed his days in wandering about the places which are esteemed holy.

      It is said, that about this time the unnatural brother of Sivai Singha died, and that the Musulman army, after a fruitless attempt on Gar Samaran, were obliged to retreat, owing, as the Hindus suppose, to the powerful influence of the tutelar deity. The Musulmans, however, seem to have seized on all the country near the Ganges, which afterwards continued subject to them till the establishment of the Company’s authority.

      About the same time, the inhabitants deserted Gar Samaran, for what reason is not explained. They took with them the image of Kangkali, and retired with an intention of going to Nepal. On the route they were in danger of perishing from hunger, when Kangkali appeared to one of their chiefs in a dream, and told him, that in the morning she would grant a supply of provisions, and that she gave them permission ever afterwards to use the kind of food which she was about to send. Accordingly, in the morning, a large herd of buffaloes appeared, and were killed by the people, who ever since have indulged in that kind of food, which, according to the precepts of their religion, they had formerly considered unclean. They afterwards settled in the valley of Nepal, and are the people now called Newars.

      From Dow’s translation of Ferishta, [49] we learn, that Yeas ul deen Tuglick Shaw, king of Dilli, in the year of Christ 1322, on returning from an expedition into Bengal, was passing near the hills of Turhat, (Tirahut,) when the raja of these parts appearing in arms, was pursued into the woods. Having cut down these, the royal army arrived at a fort surrounded by a wall, and by seven ditches filled with water. After a siege of three weeks the place was taken, and the government of Turhat conferred upon Achmet Chan. That this is the same story with that contained in the traditions concerning Sivai Singha and Gar Samaran, I think there can be little doubt, and the Musulman chronology is that upon which most reliance can be placed. Some of the Hindu traditions make Sivai Singha the son of Hari Deva, others make him of another family which succeeded after an anarchy of 34 years; but in both cases the period between 1315, the supposed era of Hari Deva’s death, and 1322, the time of Gar Samaran’s capture, is too short, and the difference between it and the actual time has probably been added, to make up part of the enormous reigns of Narasingha and Ramsingha. At any rate, if the people of Gar Samaran retired to Nepal, and became the Newars, then 1322 (or 1323, as Colonel Kirkpatrick has it,) [50a] is the most probable date of the event. There is nothing improbable in the circumstance, and the doctrine of cast prevailing among the Newars is a strong confirmation of their having come from Hindustan.

      It must, however, be confessed, that the Newars themselves totally deny this origin, and allege, that the only foundation for it is the resemblance between the names Newar and Aniwar. They consider themselves as the aboriginal inhabitants of the country which they now occupy, and their houses have a great resemblance to those of the Bhotiyas, or people of Thibet, as described by Captain Turner, while in many points their customs resemble those of the other tribes of the Chinese race. It must be, however, observed, that their features are not clearly marked as of that origin, and that many of them have high features, large eyes, and oval faces; but considering the manners of their women, little reliance can be put on this mark, and the truth will be best discovered by an examination of their language, of which I have deposited a copious vocabulary in the Company’s library. I think, indeed, that I can trace many coincidences between it and the language of the Murmis, a tribe undoubtedly of the Chinese race, and it appears to me radically different from the Hindwi language, although religion has no doubt introduced some Sangskrita words.

      A short vocabulary of this language СКАЧАТЬ