limit of the province every shrub and flower common to Mewar; pass that limit but a few yards, and they are lost: “Ānwal, ānwal Mewār: Bāwal, bāwal Mārwār. “Wherever the anwal puts forth its yellow blossoms, the land is of right ours; we want nothing more. Let them enjoy their stunted babuls, their karil, and the ak; but give us back our sacred pipal, and the anwal of the border.”[4.26.21] In truth, the transition is beyond credence marked: cross but a shallow brook, and you leave all that is magnificent in vegetation; the pipal, bar, and that species of the mimosa resembling the cypress, peculiar to Godwar, are exchanged for the prickly shrubs, as the wild caper, jawas, and many others, more useful than ornamental, on which the camel browses.[4.26.22] The argument was, however, more ingenious than just, and the old envoy was here substituting the effect for the cause; but he shall explain in his own words why Flora should be permitted to mark the line of demarcation instead of the rock-enthroned (_Durga_) Cybele. The legend now repeated is historical, and the leading incidents of it have already been touched upon;[4.26.23] I shall therefore condense the Pancholi’s description into a summary analysis of the cause why the couplet of the bard should be deemed “confirmation strong” of the bounds of kingdoms. These traditionary couplets, handed down from generation to generation, are the most powerful evidence of the past, and they are accordingly employed to illustrate the Khyats, or annals, of Rajputana. When, towards the conclusion of the fourteenth century, the founder of the Chondawats repaid the meditated treachery of Ranmall of Mandor by his death, he took possession of that capital and the entire country of the Rathors (then but of small extent), which he held for several years. The heir of Mandor became a fugitive, concealing himself in the fastnesses of the Aravalli, with little hope that [694] his name (Jodha) would become a patronymic, and that he would be honoured as the second founder of his country: that Mandor itself should be lost in Jodhpur. The recollection of the feud was almost extinct; the young Rana of Chitor had passed the years of Rajput minority, and Jodha continued a fugitive in the wilds of Bhandak-parao, with but a few horse in his train, indebted to the resources of some independents of the desert for the means of subsistence. He was discovered in this retreat by a Charan or bard, who, without aspiring to prophetic powers, revealed to him that the intercession of the queen-mother of Chitor had determined the Rana to restore him to Mandor. Whether the sister of Jodha, to give éclat to the restoration, wished it to have the appearance of a conquest, or whether Jodha, impatient for possession, took advantage of circumstances to make his entrance one of triumph, and thereby redeem the disgrace of a long and humiliating exile, it is