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 and wielded very great powers in their little estates. They were only a step below the higher class of Zamindars and that step was a very short one. In the Mulfoozat Timooree or, memoirs of Timour, two kinds of Zamindars are taken notice of—one superior, having a country and subjects, and the other, inferior or dependent; and it is at least probable that the former may have been the successors of ancient Rajas, or rulers of the country, while the latter were subordinate chiefs, or perhaps landed proprietors, of the country. It would appear that both the superior and the inferior Zamindars had been left at the first conquest of the country in the possession of some of the powers which they originally held in their particular parganas, so far as was consistent with a general subjection to the conquerors. Judab was not a Zamindar in the highest sense of the term, and, as a matter of fact, it was pretty long before his family was honoured with that titular distinction between which and a petty prince there was not much to choose. But though not a Zamindar of the superior order, Jadab's position and influence was considerable. He lived his days in peace and glory, and when the "fatal sisters" cut the thread of his life, departed this world, leaving a numerous progeny, consisting of ten sons and seven grandsons. As ill luck would have it, this happy and flourishing family, in an evil hour, incurred the grave displeasure of the reigning sovereign, who, carried away by sudden gusts of anger, ordered their total destruction. The order being strict and peremptory, it was soon carried into effect, and, thus this prosperous family which to all appearance bade fair to have a long life, ran a very serious risk of being cut off root and branch. But man proposes, God disposes. It had, however, been ordained by the Great Disposer that the family should not cease altogether, so that in spite of the cruel resolve and strenuous efforts nature of his royal sire, lost no time in making his escape into the territory of some neighbouring potentate. Being sorely affected by the absence of her lord, Lakshman's young wife gave vent to her borrow in a Sanscrit couplet which she took care to inscribe on the front wall of the Temple of the Family Idol, in the hope that it might attract the notice of the king. The verses were as follows: —

(Rains are falling incessantly and peacocks are dancing in joy, this day my sorrow can only find relief either in my lover or in death.)

Fortunately these pathetic lines soon caught the eyes of the king who, being moved by the tender feelings they so eloquently expressed, instantly ordered the boat-men to his presence and solemnly made this declaration before them, that whoever should succeed in bringing up his most beloved son within a specified time should have their prayers, whatever it was, fulfilled to the best of his power.

Encouraged by the hopeful words of the king, some boatmen, bolder than the rest, offered to go in search of the Prince and launching a well-rigged vessel, at once started on their venturous quest, and, as good fortune would have it, erelong succeeded in their attempt. When Ballal Sen again sighted the face of his missing child whom he had almost taken for lost, his joy knew no bounds, and he readily asked the successful boatmen what their prayer was. They replied that their only request was that they might be permitted to wash his royal feet. The request, simple as it was, was there and then complied with and from that day the Kaibarthas whose water had hitherto been held polluted were permitted to serve the twice-born—a privilege which they still enjoy, even though Hindu rule has long since become a thing of the past. See Lai Mohan Vidyanidhi's Sammandha Nirnaya. of Ballal Sen to the contrary,