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Gazetteer of the Bombay Presidency, Vol. I, Part I: History of Gujarat c9: Chapter XII. Chapter XII. The Mers, A.D. 470-900

Gazetteer of the Bombay Presidency, Vol. I, Part I: History of Gujarát c9

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English

Contents

Chapter XII. Chapter XII. The Mers, A.D. 470-900

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in turn comes from Yaudheya (the change of y to j being very common) who in Kshatrapa inscriptions appear as the neighbours of the Ahirs. After the fall of the Valabhis (A.D. 770) the Yaudheyas seem to have established themselves in Kutch and the Ahirs settled and made conquests in Kathiawar. In the decline of local rule brought about by these incursions and by the establishment of an Ahir or Chudasamā kingdom at Junagadh, the Jethvas seem to have abandoned Ghumli which is close to Junagadh and gone to Srinagar or Kaptelan near Porbandar which is considered to have been the seat of Jethva power before Porbandar.

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A copperplate found at Haddala on the road from Dhrangadhra to Dhandhuka dated A.D. 917 (Saka 839) shows that there reigned at Vadhvan a king named Dharanivaraha of the Chapa dynasty, who granted a village to one Maheshvaracharya, an apostle of the Amardaka Sakha of Saivism. Dharanivaraha and his ancestors are described as feudatory kings, ruling by the grace of the lord of the great king of kings the great lord the illustrious Mahipaladeva. This Mahipala would seem to be some great king of Kathiawar reigning in A.D. 917 over the greater part of the province. Dr. Bhagvanlal had two coins of this king of about that time, one a copper coin the other a silver coin. The coins were found near Junagadh. The copper coin, about ten grains weight, has one side obliterated but the other side shows clearly the words Rana Sri Mahipala Deva. The silver coin, about fourteen grains in weight, has on the obverse a well-executed elephant and on the reverse the legend Rana Sri Mahipala Deva. From the locality where the name Mahipala appears both in coins and inscriptions, and from the fact that the more reliable historical lists contain similar names, it may be assumed as probable that Mahipala was a powerful Chudasama ruler of Kathiawar in the early part of the tenth century.

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After the fall of Valabhi no other reliable record remains of any dynasty ruling over the greater part of Gujarat. The most trustworthy and historical information is in connection with the Chavadas of Anahilapura. Even for the Chavadas nothing is available but scant references recorded by Jain authors in their histories of the Solankis and Vaghelas.

The Chudasamas, A.D. 900-940

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The modern traditions of the Chudasama clan trace their origin to the Yadava race and more immediately to the Samma tribe of Nagar Thatta in Sindh.¹ The name of this family is said to have been derived from Chudachandra the first ruler of Vanthali.

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¹ The inscription calls Chapa the founder of the dynasty. The same old king Vyaghra-raja of the Chapa Vansa is mentioned by the astronomer Brahmagupta as reigning in Saka 550 (A.D. 628) when he wrote his book called Brahmasphuta Siddhanta. The entry runs "In the reign of Sri Vyaghrarajah of the Chapa dynasty, five hundred and fifty years after the Saka king having elapsed." Jour. B. B. R. A. Soc. VIII. 27. For Dharanivaraha's grant see Ind. Ant. I. 190ff. Elliot's History, I. 268.

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(Kathiawar Gazetteer, 1884). Traces of a different tradition are to be found of the Chudasamas, it is that, in 875, they gave a girl of Chudasama's family to the Solanki (Baghela) prince of Krishna, the Yadava, but later parts of the Solanki family pedigree the Musalman element is later than the others, but this attempt to combine the Hindu and Musalman lines shows that the Solanki clan was not Hindu origin, and that the ruler Hindu princes had a long struggle before they were a Musalman presence. This long struggle it follows that the Sammas were some of the numerous tribes that entered India during the advance of the Turkish power of Mahmud (A.D. 970-1030). It also connects it to the Baghela, the Solanki, the Jams here. Such facts do point to the Mehs, and the Samma.

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The migration of the Sammas to Kachh is described by the Tarikh-i-Tahiri (c. 1621) as the arrival of the Samma chiefs, the Sammas found the land of Kachh, the Chudasamas, who treated them kindly, and allowed them to settle in the land of Kachh by a small area under the rule, which came about the fall of the Ghori.

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The date of the Chudasama conquest of Vamansthali is usually said on tradition, a legend, a point, that the historians do think that this date is about the year 875, but there is no worthy of notice that Chudasama, or the Musalman element of the family, is in the Kathiawar Gazetteer, and the list of the year, and only a brief mention of the names of the chiefs suggests that, it not entirely a fact, he is of course a very distant kingdom of Marwar, the present Chudasama was not a descendant of Vamansthali. As regards the father, the ancestor, and his grandfather Mulraj, there is no real proof that they were real persons, the legend is very doubtful, although the Chudasamas were settled in Kathiawar, it must have in the first place the story that they were not the rulers, they had not been Chudasamas before 875, it is possibly the migration of a tribe to get power that the Hindu house of Junagadh was the ruler of Krishna, the A.D. 1470 shows the Tarikh-i-Tahiri account of the Chudasama conquest of Kachh implies that the Chudasama who settled in the land of Kachh of Bhinmal, was losing their power when the Ghori and the capital of Junagadh, an area which may have preceded the settlement of Bhinmal in Kathiawar. Beyond the fact that Mulraj Solanki destroyed the capital of Anahilvada in A.D. 942, the long period of the events which led to the break-up of the Bhinmal empire. But it is reasonable to suppose that between A.D. 900 and 1000 the Chapas gradually lost ground and the Chudasama forces were able to conquer Kachh and then to settle in Kathiawar. A.M.T.J.J.

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(Kathiawar contains the various and varied classes of Hindus, the Mehs, the Jats and the Bhatis. The Marwaris, Jathiyas south to each other are the relatives of each other. The Jathiyas is connected with the Jathiyas by origin, history and alliance. The land.

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The Mers, A.D. 470-900. The Jhalas.

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of union between the three classes is not only that they seem to be of foreign that is of non-Hindu origin, but whether or not they belong to the same swarm of northern invaders, that they all apparently entered Kathiawád either by land or sea through Sindh and Kachh. So far as record or tradition remains the Mers and Jethvas reached this region in the latter half of the fifth century after Christ, and the Jhalas perhaps a second detachment of Mers and Jethvas some three hundred years later. The three tribes differ widely in number and in distribution. The ruling Jethvas are a small group found only in south-west Kathiawád. The Jhalas, who are also known as Makvánas, are a much larger clan. They only fill north-east Kathiawád, but from Kathiawád, about A.D. 1100, spread to Rájputána and have there established a second Jhalávád, where, in reward for their devotion to the Sesodia Rája of Mewád in his struggles with the Emperor Akbar (A.D. 1580-1600), the chief was given a daughter of the Udaipur family and raised to a high position among Rájputs. The Mers are more numerous and widespread. They seem to be the sixth century White Huna, Meds, Mands or Alins of Baluchistán, Sindh, Sindh, Kachh, and Kathiawád. Further they seem to be the Meras of Mewád, the Mer-Merha in Rájputána and of Maurváda in Málwa and also to be the Musalmán Mers and Mins of Northern India. In Gujarát

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According to the Káthiáwár Gazetteer pages 116 and 278, the first wave was the Mers who arrived about 350 years later. Dr. Bhagvánlál Indraji says that the Mers with the Maitrakas must have been later arrival in Kathiawád, about A.D. 600 to about A.D. 800. The Mers were again formidable in Gujarat in late Hindu and early Muslim times. In A.D. 907 (see above pages 127 and 128) the Pátan (Anhilváda) chiefs had the support of a tribes known as Mers, and again in A.D. 942 Ráshtrakúta Indra in a moment conquered the Mer (Dábi).

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The Alins, Alans (known as Mers) notices that the main division of Hunas who was most important by reason of mountains, rivers and woods, was A.D. 1250, in the hills of the Western Ghats is known.

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For the details of the annals, Abu-l-Fazl (Ain-i-Akbari, II, 64) has: Jhalávád, the chief seat Rájputána, is nearly independent and inhabited by the tribe Jhála.

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Tod's Annals of Rajasthan, II, 133.

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Elliot and Dowson, I, 261 and 519-531. It is noted, that the Arabs, the invaders of the eighth and ninth centuries the Meds of Hind were a pastoral people of Kathiawád both in Surath, yellow-earth and in Jhalávád. The people by the Persians by sea as by land. According to Istakhri (A.D. 950) (Elliot and Dowson, I, 26, 28-216) the Meds of Sauráshtra and Kachh were sailors and lived on the sea and sent fleets to Kathiawád. The Khambát (A.D. 912) and Játis (A.D. 1160), probably from the excel in Abujashart (learned) A.D. 1160 and Játis, who have the form Mand. Elliot, I, 16. The form Mand survives in Kutch, and the Játis of Rájputána, which is also called Ját-vád. The Mand is like the Central Asia (Huns) and E. S. Farullah Latfullah.)

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Indian Antiquary, VII, 191.

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Rájputána Gazetteer, I, 50; North-West Provinces Gazetteer, III, 256 tells of the Panjáb. See page 261. Some of these Mont-Mer are doubtful. Dr. Bhagvánlál in the text at Note 6 and 8 distinguishes between the Mer-Mer-Huna in the hills as northern immigrants of about the first centuries A.D. and the Mer. Tubrick with an agreement with the remark in the Rájputána Gazetteer, I, 65, that the Mers have been suspected to be a relic of the Indo-Scythian Meds. Arjun Tod (Annals of Rajasthan, I, 2) derives Meváda from Med-váda (Med), and the Mer of Mewád from the Meds. In support of Tod's view it is to be noted that the Palmer d'Anville (1776) and Ajmer, which, Pandit Bhagvánlál says, derive their personal names of Mer-Mer-Huna are all either hill forts or rocks (Annals, I, 11, and Note 1). It is on the Mer fort is noted that no hill forts out of this particular tract of country are the Jhalas, with the similar names Kali and Malani, which with equal probability as Mer might be derived from Rek and Mala hill, seem to be tribal not geographical names.

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their strength is most great. Thus the 30,000 or 40,000 returned as Mers. One branch of the tribe is held under the name Koli; another has disappeared into the lower ranks of Islam.

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Formerly existed the common opinion that the Mair or Mer, and the Mair-wara or Mer-folk, were somewhat recent arrivals. This opinion was a direct attack on the dignity of these ancient, in Kathiawada, in a defamation of much of the many-warriors of the Hindu North-west, nay, India. This same in the Gazetteer's reports at the best of facts shows the older view by the restitution of the Mers with the Mairwara, the old-time clans in Kathiawada, then on the decline. Of the clans, it is said that the establishment of Valabhi rule about the year 480, and that they fought at the same time again in the same Hindu war, and that both were described as foreign and otherness against the identification of the.

The Mihiras, A.D. 470-900

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White Hunas

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power of the Maitrakas with the North Indian empire of the Ephthalites, Yethas, or White Hunas.

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Though the sameness in name between the Mihiras and Mihirakula (A.D. 508-530), the great Indian champion of the White Hunas, may not imply sameness of tribe it points to a common sun-worship.

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That the Multan sun-worship was introduced under foreign influence is supported by the fact (Wilson's Ariana Antiqua, 134) that the figure of the sun on the fifth century Hindu sun coins is in the dress of a Persian king; that the priests who performed the Maitraka sun-worship were called Magas; and by the details of the dress and ritual in the account of the introduction of sun-worship given in the Bhavishya Purana. That the Meyds or Mandas had some part in its introduction is supported by the fact that the Purana calls the third or Sudra class of the sun-worshippers Mandagas. That the Meyds were associated with the Magas is shown by the mention of the Magas as Mihirakas. The third class whom the Bhavishya Purana associates with the introduction of sun-worship are the Magas.

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The evidence in support of the statement that the Maitrakas had a connection with the Hunas and some Hindu rulers is given in the text. An important passage is the grant of Dharasena II. (Epig. Ind. I, 85) with its reference to Bhatarka the founder of Valabhi (A.D. 470-520) described as the chief of the armies of the Maitrakas.

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Mr. Fleet (Epigraphia Indica, 125-127 and note 19) would identify the Mihiras with the Maitrakas. More recent evidence shows that the Mihira or Huna tribe was the Maitraka. That the White Hunas were also associated with the sun-worshippers appears from a reference to one of Mihirakula's coins (Rapson's Indian Coins, 111, 104) to the influence of a specially fine temple. It is clear from the fact that in Kashmir Mihirakula founded a city Mihirapura (Stein's Rajatarangini, I, 436; Fleet in Indian Antiquary, XV, 245-252) Mihirakula (A.D. 508-530) must have been the Mihira king. R. G. Bhandarkar (Ind. Ant. 30-170) mentions that in the Wilson's Ariana Antiqua it is stated that the 12th of the Mihirakula coins bears the name Mihira. It is also clear that Mihiras are mentioned as a tribe that Mihirakula was the head of. It is generally accepted that the spread of sun-worship in Gujarat under the influence of the Sassanian Varahran V. or Bahram Gor (A.D. 420-438) and his successors (A.D. 438-457) that the Mihiras (A.D. 457-1490) represented the White Hunas. The name of the White Hunas is known by the Persian name only. Dr. M. A. Stein (Rajatarangini, II, 490) says that the name of the White Hunas is the Mihiras. That the Indian sun-worship, which, at Multan, from the seventh century made Multan so famous was not of local origin is shown by the fact that the reference to the worship in Multan in the accounts of Alexander the Great of local origin is further shown by the fact that in the time of Hiuen Tsiang (A.D. 640, Beal's Edition, II, 119) the priests were called Magas and the image of the sun had northern dress falling to the ankles. It is remarkable as illustrating the tendency to adopt priests of conquering tribes into the ranks of Brahmans that this custom survives (Kutch Gazetteer, 45 note 2) among Shrimali Brahmans. The Magas are said to have married Bhoj or Rajput girls and to have become the Brahmans of the Dvarka. Even the Magas who had Kaka wives, whose descendants were called Bhojaks, obtained a share in the temple ceremonies. B. H. Baden Powell, Sun Worship.

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¹ Wilson's Vishnu Purana Preface XXXII, in Dr. Hall's Manners and Customs, 116. Details are given in Wilson's Works, X, 381-383.

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² Renaud's Memoire Sur l'Inde, 233; Wilson's Works, X, 282.

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³ The name Mihiraka is explained in the Bhavishya Purana as derived from the marriage of a daughter of the sage Riju or Rijvah of the race mentioned in Renaud's Memoire Sur l'Inde, 303; Wilson's Works, X, 382. The name Mihiraka is associated with the spread of sun-worship in the Punjab and Sindh, of which the migrations to Kutch, Sindh, Kathiawada and Mewad and the fine-looking Rajput and other races of the fifth and sixth centuries are evidence, was helped by the spread of the sun influence.

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to give a place between the Magas and the Mēdas. The association of the Mēdas with the Mīhiras or Mihirakula suggests that Mēdas or Mēdhas is possibly a name for the White Hūṇas. That the Multan sun idol of the sixth and seventh centuries was a Hūṇa idol and Mūlasthāna the capital of a Hūṇa dynasty is given agreement with the post-Sassanian tradition of the kings of Āl-or-Ban in the sixth century. Though the defeat of Yaśodharman of Mālwā about A.D. 530 at the hands of Kṛṣṇa, sixty miles east of Multan, may have ended Hūṇa supremacy in Central and North-west India, it does not follow that authority at once passed to the Hūṇas. There is period and unchallenged dominion in N.W. India, the absence of which may reverse the claim the Kārkoṭa dynasty, the hopelessness of any attempt to pass out of India by the Lāṭa, the powerful Turk and Sassanian forces may at one time drive the Hūṇas at their associated tribes adopting Hinduism and abandoning their claim to supremacy, to find at west and settle in India. This view finds support in the leading coins which the Hūṇas and Hāra-Hūṇas, the Mēdhas, or Mēdas of the Gurjara hold in the North-west follow the overthrow of the White Hūṇa empire. Everything as to the region of Sassanian rule, the relief of Orthoman or Sūras in person, the several minor tent rulers owed allegiance to Hūṇas, are all as suggested as part of the text to China, or origin in the Ind-va-Hūṇa or the White Hūṇas. These include all the Hūṇas and the Mēdhas as Mēdas, or Mēdhas-born Hūṇas who were in power in Kashmir, and to whom allegiance during the seventh and eighth centuries both the Chinese pilgrim Hiuen Tsang and the Arab and the Sassanian historians of India bear witness, the assertion of the last White Hūṇa mission A.D. 620 A.D. in the valley record remaining—and from

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the Belochistan frontier, the Hūṇa or Mēdhas rule of Kashmir, the Sassanian rule of the Indus, the Hūṇa rule of the Punjab, the Hūṇa rule of the Ganges, the Hūṇa rule of the Jumna, the Hūṇa rule of the Narmada, the Hūṇa rule of the Tapti, the Hūṇa rule of the Godavari, the Hūṇa rule of the Krishna, the Hūṇa rule of the Tungabhadra, the Hūṇa rule of the Cauvery, the Hūṇa rule of the Vaigai, the Hūṇa rule of the Tamraparni, the Hūṇa rule of the Palar, the Hūṇa rule of the Pennar, the Hūṇa rule of the Mahanadi, the Hūṇa rule of the Brahmaputra, the Hūṇa rule of the Ganges, the Hūṇa rule of the Jumna, the Hūṇa rule of the Narmada, the Hūṇa rule of the Tapti, the Hūṇa rule of the Godavari, the Hūṇa rule of the Krishna, the Hūṇa rule of the Tungabhadra, the Hūṇa rule of the Cauvery, the Hūṇa rule of the Vaigai, the Hūṇa rule of the Tamraparni, the Hūṇa rule of the Palar, the Hūṇa rule of the Pennar, the Hūṇa rule of the Mahanadi, the Hūṇa rule of the Brahmaputra, the Hūṇa rule of the Ganges, the Hūṇa rule of the Jumna, the Hūṇa rule of the Narmada, the Hūṇa rule of the Tapti, the Hūṇa rule of the Godavari, the Hūṇa rule of the Krishna, the Hūṇa rule of the Tungabhadra, the Hūṇa rule of the Cauvery, the Hūṇa rule of the Vaigai, the Hūṇa rule of the Tamraparni, the Hūṇa rule of the Palar, the Hūṇa rule of the Pennar, the Hūṇa rule of the Mahanadi, the Hūṇa rule of the Brahmaputra.

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¹ Wilson's Vol. IX, 364.

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² The White Hūṇas were Mēdhas, and the empire of the Hūṇas between A.D. 450 and 600. About a hundred years before the Sassanian empire the advance Turk and Hūṇa or Mēdhas in N. Malabar (A.D. 537-538). Hodgson's Sassanian Monarchy, 627. Specht in Journal Asiatique, 1883, Tea II, 349-356. The Hūṇas supremacy in North India did not last beyond A.D. 530 or 540. The overthrow of their

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Central Asia into Persia and India no feature is more leading of the conquered by certain families of the Hunas. Chinese authorities place it beyond doubt that, which, towards the middle of the fifth century A.D., the White Hunas crossed the Oxus and rose in power a cognate tribe of northerners whose date of arrival on the Indian frontier was less than a century old. This tribe was the Yuán Yuán, Var-Var, or Avar, who, about the middle of the fourth century (A.D. 350), had driven from Balkh, south of the Kabul valley Kitelo the last ruler of the long-established Kushan (A.D. 380). It is known that in retreating before the Hunas a division of the Kushans, under the leadership of a Kushan, under the name of the Kidaras or Little Yuchi, established their power in Gandhara and Peshawar. The Kidaras, it is said, have driven a certain share of the people of the Kidaras further east of the Indus. The invasion of the White Hunas was a movement who were welcomed as allies by some of the Punjab chiefs. These fresh movements among the frontier tribes. The welcome given to the Hunas, and the slow and dark which marked their rise to ascendancy in India and Persia, make it probable that some of them conducted raids as far as Kathiawada and Malava long before the earlier northern settlers. To which of the waves of earlier conquerors the Meds belonged it is doubtful. The view held by Panjab historians that one branch of the Meds entered India in this time century before Christ among the tribes of which the name Yuchi were known, is on the whole in agreement with General Cunningham's opinion that the Medus Hydaspes, Virgil's phrase for the Jhelum, proves that the Meds were, then (B.C. 10) already settled on its banks.

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Apparent perhaps dates from A.D. 500 the battle of Korur which broke the Malvas, their conqueror being Yasodharman who also assisted in the Vikramaditya of Malava. Of the Hunas position among Hindu tribes it is said: The Hunas are one of the thirty-six royal races, or rather tribes of India. They probably came along with the Suchi, Huna, and Avar. See Smith's Tod's Annals of Rajasthan, I, 110.

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¹ Speaks in Journal Asiatique (1883), II, 48.

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² Speaks in Journal Asiatique (1883), II, 510.

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³ Compare above Chapter VII, page 73 note 2.

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⁴ Dr. Bhagvanlal (Trans. As. Soc. of Bombay, XII, 32) identifies the Meds with the tribe of the Kathiawar Kathis (A.D. 700). He connects the Meds (24) with the Malavas, Pahlavas and Abhiras about the same time. Thus he seems to have considered these early Huna different from the fifth century Mihiras and from the seventh century Meds or Mands.

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⁵ Arch. Report for 1880-81, II, 52. To support this Cunningham (A.D. 450) the Hymnodis Huna is Sughi, they left north-west of India. Ptolemy's Tables (A.D. 400). This Iathyma is the description of the Meds the name given to them by Dionysius (circ. 150) the earliest mention of his Callip-Achydemus (Compare Text page 6 note 2). The cause of the cause of this change of names which may be many a varied explanations have been offered. Tod (An. of Raj. I, 93) would connect the Yothil-hunas the Middle Yuchi. Cunningham (Arch. Rep. II, 63) would attribute it to the southward migration. Towards Smith above p. 20 of this book, the wilder Mosch or Moghs came from Central Tibet and entered India by way of Kashmir or down the Swat valley. According to General Cunningham, the followers of this Moas were Mandreni called after the Mandreni east of the Oxus. The two forms Medh and Mand are due to the cerebral pronunciation of Minagara of Ptolemy and the Periplus. Merrill's (A.D. 916) Mind and the Rhmedae.

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Dr. Bhagvanlal’s view that the Jethvas are Meds is supported by long scholarship, a view which is doubtfully shared by Colonel Watson and is not universally accepted, but it has strong opinions. Still though the Hindu rider-worship, which is in the care of the Maratha Somji, explains the raising of the twice-born of leaders of successful early and foreign tribes makes it likely that the Jethvas were originally Meds, it seems on the whole probable that the Jethvas are a distinct race, distinct from the Meds, and well founded. The evidence mostly by Colonel Tod and the name Jethva, and the effort of Mr. Wilson to trace the Jethvas to the Jethvas, and according to the bards the name of the Jethvas is derived from Jethva (No. 85 or No. 95 of the Jethvas) and is possible as called because he was born under a particular constellation. The common practice of explaining a name by a myth is a common name-giving that deprives this derivation of much probability. In the present case it may further be added that the name Jethva is borne by two of the chiefs and a tribe of the Kathis. In the absence of any better theory the Jethvas are Meds suggests an origin by Meds the Jethvas and Jethvas are the same as the Jethvas the name of the ruling Jethva. It is true that no good or authority no Jethva is the earliest form of Jethva pointing to the Chin on who was never in rise of the term Tolu or Hultan adopted by

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¹ The Jethvas are the same as the Abhiras or Meds (Sabat, 7, 14 and 378).

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² The Jethvas are the same as the Meds and the Jethvas (Meds, 188).

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³ The Jethvas are the same as the Meds and the Jethvas (The Meds, Gazetteer, 188).

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⁴ The Jethvas are the same as the Meds (Kath. Gaz. 1884, 188).

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⁵ The Jethvas are the same as the Meds (Tod, Western India, 415).

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⁶ The Jethvas are the same as the Meds (Gazetteer, 188).

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⁷ The Jethvas are the same as the Meds (Gazetteer, 188).

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⁸ The Jethvas are the same as the Meds (Gazetteer, 188).

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⁹ The Jethvas are the same as the Meds (Gazetteer, 188).

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¹⁰ The Jethvas are the same as the Meds (Gazetteer, 188).

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¹¹ The Jethvas are the same as the Meds (Gazetteer, 188).

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¹² The Jethvas are the same as the Meds (Gazetteer, 188).

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¹³ The Jethvas are the same as the Meds (Gazetteer, 188).

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¹⁴ The Jethvas are the same as the Meds (Gazetteer, 188).

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¹⁵ The Jethvas are the same as the Meds (Gazetteer, 188).

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¹⁶ The Jethvas are the same as the Meds (Gazetteer, 188).

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¹⁷ The Jethvas are the same as the Meds (Gazetteer, 188).

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¹⁸ The Jethvas are the same as the Meds (Gazetteer, 188).

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¹⁹ The Jethvas are the same as the Meds (Gazetteer, 188).

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²⁰ The Jethvas are the same as the Meds (Gazetteer, 188).

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²¹ The Jethvas are the same as the Meds (Gazetteer, 188).

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²² The Jethvas are the same as the Meds (Gazetteer, 188).

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²³ The Jethvas are the same as the Meds (Gazetteer, 188).

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²⁴ The Jethvas are the same as the Meds (Gazetteer, 188).

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²⁵ The Jethvas are the same as the Meds (Gazetteer, 188).

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²⁶ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.48

²⁷ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.49

²⁸ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.50

²⁹ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.51

³⁰ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.52

³¹ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.53

³² The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.54

³³ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.55

³⁴ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.56

³⁵ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.57

³⁶ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.58

³⁷ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.59

³⁸ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.60

³⁹ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.61

⁴⁰ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.62

⁴¹ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.63

⁴² The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.64

⁴³ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.65

⁴⁴ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.66

⁴⁵ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.67

⁴⁶ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.68

⁴⁷ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.69

⁴⁸ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.70

⁴⁹ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.71

⁵⁰ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.72

⁵¹ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.73

⁵² The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.74

⁵³ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.75

⁵⁴ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.76

⁵⁵ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.77

⁵⁶ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.78

⁵⁷ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.79

⁵⁸ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.80

⁵⁹ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.81

⁶⁰ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.82

⁶¹ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.83

⁶² The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.84

⁶³ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.85

⁶⁴ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.86

⁶⁵ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.87

⁶⁶ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.88

⁶⁷ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.89

⁶⁸ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.90

⁶⁹ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.91

⁷⁰ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.92

⁷¹ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.93

⁷² The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.94

⁷³ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.95

⁷⁴ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.96

⁷⁵ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.97

⁷⁶ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.98

⁷⁷ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.99

⁷⁸ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.100

⁷⁹ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.101

⁸⁰ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.102

⁸¹ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.103

⁸² The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.104

⁸³ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.105

⁸⁴ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.106

⁸⁵ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.107

⁸⁶ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.108

⁸⁷ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.109

⁸⁸ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.110

⁸⁹ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.111

⁹⁰ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.112

⁹¹ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.113

⁹² The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.114

⁹³ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.115

⁹⁴ The Jethvas are the same as the Meds (Gazetteer, 188).

c9.t2.116

⁹⁵ The Jethvas are the same as the Meds (Gazetteer, 188).

The Hūṇas, A.D. 470–500

c9.t3.1

White Hūṇas

c9.t3.2

Armenian Musalmān and Byzantine historians, rest upon the Indian Yethāl or Jethāl if not a Yetha or Jetha. Nor does there seem any reason why Yetha the Chinese form of the word should be less likely to be adopted in India than the western and after all the correct form Tatal or Haitāl. In any case the popular change from a correct Yethāl to an incorrect Yetha cannot be of much importance, if, as seems likely, the change was made to give the word an Indian meaning. The *r* is Jethāl may well be added when the origin from a chief named Jetha was forgotten.

c9.t3.3

Another name for the White Hūṇas, or for a section of the Hūṇa swarm, is preserved by Cosmas in the form Jvāla, and if it is not a misreading for Oun or Hūṇa, suggests Jvāla the identified name of the tribe enrolled in India by the great Toramāṇa (A.D. 450–500) and his son Mihirakula (A.D. 500–540). A trace seems to remain in the Jāwla and Jhāwla divisions of the Gujjars. This Jāwla, under such a live baptism as could make the holders of the name among Hindus, might be turned into Jvāla and Jvāla be shortened to Jhāla. That Jhāla was fondly and punningly connected with flame is shown by a line from the Rās Mālā.

c9.t3.4

The lord of the Rās as the powerful Jhāla like a flaming fire. That the Kāthiāwād bards were either puzzled by the name or felt unwilling to admit its foreign origin is shown by the legend preserved in the Rās Mālā, that the tribe got the name because children of Hirpāl Makvāna, about to be crushed by an elephant, were snatched away *jhāla* by their witch-mother. It has been noticed in the text that the break in Gujarat history between A.D. 480 and 520, agreeing with the term of Hūṇa supremacy in India, seems to imply a similar supremacy in Gujarāt. The fact that up to the twelfth century Hūṇas held a leading place in Gujarat chronicles, and that while in Rājputāna and other parts of Northern India the traces of Hūṇas are fairly widespread in Gujarat they have almost if not altogether disappeared, support the view that the Hūṇa strain in Kāthiāwād is hid under the names of such tribes as Jhāla.

c9.t3.5

¹ Journal Asiatique (1853), II. 214.

c9.t3.6

² Compare for the chief's name Jetha, Colonel Watson Rās. Gaz. 822 I. 159, 1. Nakshatra.

c9.t3.7

³ Prianix's Riabosica 220; Migne's Patrol. a Cussis Vol. 88 1021-103.

c9.t3.8

⁴ Census of 1891. III. 110. A reference to the Jhaulas is given at page 252. General Cunningham (Ninth Oriental Congress I. 228–219) mentions Hūṇa tribes ruling in Zabulistan or Ghazni, and Multan from the sixth to the ninth centuries.

c9.t3.9

⁵ Tod's Western India, 191 Note 2. Tod adds Chand also ends with the names of tribes.

c9.t3.10

⁶ Rās Mālā, I. 392; Kāthiāwād Gazetteer, 111.

c9.t3.11

⁷ Tod's Annals of Rajasthan, I. 121.

c9.t3.12

⁸ Among references to Hūṇas may be noted: In the Vāyu Purāṇa (Wilson, I. 800) in the west between Kāmbojas and Darvas; in the Mahābhārata (Sabha) between the Saindhavas and the Sālvās (Wilson's Works, VII. 133 and 238); Note in the eighth century Gujarat lord of the Hūṇas who helped Chitor (Tod's Annals, II. 307); in the Khēḍh bard Mogji, traditions of many powerful Hūṇa kings in India (Tod, I. 111 Note †) among them the Hūṇa chief of Baroli (Dutto, II. 705); and the Hūṇa the Pramāra race who was lord of the Patnar or plain of Central India (Tod, II. 147).

Cites (5)