Footnote 4.22.86: Hence the word Saka [?]. Footnote 4.22.87: See Genealogical Table No. 2 for these names. The sons of the three Midas, pronounced Mede, founded kingdoms at the precise point of time, according to calculation from the number of kings, that Assyria was founded. Footnote 4.22.88: The former were more pastoral, and hence the origin of their name, corrupted to Keltoi. The Getae or Jats pursued the hunter’s occupation, living more by the chase, though these occupations are generally conjoined in the early stages of civilization. Footnote 4.22.89: Rubruquis and other travellers. Footnote 4.22.90: Colonel Mackenzie’s invaluable and gigantic collection. Footnote 4.22.91: Isis and Osiris, Serapis and Canopus, Apis and Ibis, adopted by the Romans, whose temples and images, yet preserved, will allow full scope to the Hindu antiquary for analysis of both systems. The temple of Serapis at Pozzuoli is quite Hindu in its ground plan. Footnote 4.22.92: In the reign of Theodosius. Footnote 4.22.93: _Du Culte_, etc., etc., p. 47. ----- CHAPTER 23 =The Character of the Rājput. Influence of Custom.=—The manners of a nation constitute the most interesting portion of its history, but a thorough knowledge of them must be the fruit of long and attentive observation: an axiom which applies to a people even less inaccessible than the Rajputs. The importance and necessity of such an illustration of the Rajput character, in a work like the present, call for and sanction the attempt, however inadequate the means. Of what value to mankind would be the interminable narrative of battles, were their moral causes and results passed by unheeded? Although both the Persian and Hindu annalists not unfrequently unite the characters of moralist and historian, it is in a manner unsuitable to the subject, according to the more refined taste of Europe. In the poetic annals of the Rajput, we see him check his war-chariot, and when he should be levelling his javelin, commence a discourse upon ethics; or when the battle is over, the Nestor or Ulysses of the host converts his tent into a lyceum, and delivers lectures on morals or manners. But the reflections which should follow, and form the corollary to each action, are never given; and even if they were, though we might comprehend the moral movements of a nation, we should still be unable to catch the minute shades of character that complete the picture of domestic life, and which are to be collected from those familiar sentiments uttered in social intercourse, when the mind unbends and nature throws aside the trammels of education and of ceremony. Such a picture would represent the manners, which are continually undergoing modifications, in contradistinction to the morals of society; the latter, having a fixed creed for their basis, are definite and unchangeable. The _chal_ of the Rajput, like the _mores_ of