James Tod
Lieutenant-Colonel James Tod | |
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Born | |
Died | 18 November 1835 London | (aged 53)
Occupation(s) | Political agent, historian, cartographer, numismatist |
Employer | East India Company |
Notable work |
|
Spouse |
Julia Clutterbuck
(m. 1826–1835) |
Children |
|
Parents |
|
Lieutenant-Colonel James Tod (20 March 1782 – 18 November 1835) was an officer of the
Tod was born in London and educated in
Back home in England, Tod published a number of academic works about Indian history and geography, most notably Annals and Antiquities of Rajast'han, based on materials collected during his travels. He retired from the military in 1826, and married Julia Clutterbuck that same year. He died in 1835, aged 53.
Life and career
Tod was born in
As with many people of Scots descent who sought adventure and success at that time, Tod joined the British East India Company
Rather than being situated permanently in one place, the royal court was moved around the kingdom. Tod undertook various
In 1818 he was appointed Political Agent for various states of western Rajputana, in the northwest of India, where the British East India Company had come to amicable arrangements with the Rajput rulers in order to exert indirect control over the area. The anonymous author of the introduction to Tod's posthumously published book, Travels in Western India, says that
Clothed with this ample authority, he applied himself to the arduous task of endeavouring to repair the ravages of foreign invaders who still lingered in some of the fortresses, to heal the deeper wounds inflicted by intestine feuds, and to reconstruct the framework of society in the disorganised states of Rajas'han.[15]
Tod continued his surveying work in this physically challenging, arid and mountainous area. so successful in his efforts to restore peace and confidence that within less than a year some 300 deserted towns and villages were repeopled, trade revived, and, in spite of the abolition of transit duties and the reduction of frontier customs, the state revenue had reached an unprecedented amount. During the next five years Tod earned the respect of the chiefs and people, and was able to rescue more than one princely family, including that of the Ranas of Udaipur, from the destitution to which they had been reduced by Maratha raiders.[4]
Tod was not, however, universally respected in the East India Company. His immediate superior,
His misfortune was that, in consequence of favouring native princes so much, the government of Calcutta were led to suspect him of corruption, and consequently to narrow his powers and associate other officers with him in his trust, till he was disgusted and resigned his place. They are now satisfied, I believe, that their suspicions were groundless.[4]
In February 1823, Tod left India for England, having first travelled to
During the last years of his life Tod talked about India at functions in Paris and elsewhere across Europe. He also became a member of the newly established
Worldview
Historian Lynn Zastoupil has noted that Tod's personal papers have never been found and "his voluminous publications and official writings contain only scattered clues regarding the nature of his personal relationships with Rajputs".[27] This has not discouraged assessments being made of both him and his worldview. According to Theodore Koditschek, whose fields of study include historiography and British imperial history, Tod saw the Rajputs as "natural allies of the British in their struggles against the Mughal and Maratha states".[28] Norbert Peabody, an anthropologist and historian, has gone further, arguing that "maintaining the active support of groups, like the Rajputs for example, was not only important in meeting the threat of indigenous rivals but also in countering the imperial aspirations of other European powers."[29] He stated that some of Tod's thoughts were "implicated in [British] colonial policy toward western India for over a century."[30]
Tod favoured the then-fashionable concept of Romantic nationalism. Influenced by this, he thought that each princely state should be inhabited by only one community and his policies were designed to expel Marathas, Pindaris and other groups from Rajput territories. It also influenced his instigation of treaties that were intended to redraw the territorial boundaries of the various states. The geographical and political boundaries before his time had in some cases been blurred, primarily due to local arrangements based on common kinship, and he wanted a more evident delineation of the entities,[h] He was successful in both of these endeavours.[33]
Tod was unsuccessful in implementing another of his ideas, which was also based on the ideology of Romantic nationalism. He believed that the replacement of Maratha rule with that of the British had resulted in the Rajputs merely swapping the onerous overlordship of one government for that of another. Although he was one of the architects of indirect rule, in which the princes looked after domestic affairs but paid tribute to the British for protection in foreign affairs, he was also a critic of it. He saw the system as one that prevented achievement of true nationhood, and therefore, as Peabody describes, "utterly subversive to the stated goal of preserving them as viable entities."[33] Tod wrote in 1829 that the system of indirect rule had a tendency to "national degradation" of the Rajput territories and that this undermined them because
Who will dare to urge that a government, which cannot support its internal rule without restriction, can be national? That without power unshackled and unrestrained by exterior council or espionage, it can maintain its self-respect? This first of feelings these treaties utterly annihilate. Can we suppose such denationalised allies are to be depended upon in emergencies? Or, if allowed to retain a spark of their ancient moral inheritance, that it will not be kindled into a flame against us when opportunity offers?[34]
There was a political aspect to his views: if the British recast themselves as overseers seeking to re-establish lost Rajput nations, then this would at once smooth the relationship between those two parties and distinguish the threatening, denationalising Marathas from the paternal, nation-creating British. It was an argument that had been deployed by others in the European arena, including in relation to the way in which Britain portrayed the imperialism of Napoleonic France as denationalising those countries which it conquered, whereas (it was claimed) British imperialism freed people; William Bentinck, a soldier and statesmen who later in life served as Governor-General of India, noted in 1811 that "Bonaparte made kings; England makes nations".[35] However, his arguments in favour of granting sovereignty to the Rajputs failed to achieve that end,[33] although the frontispiece to volume one of his Annals did contain a plea to the then English King George IV to reinstate the "former independence" of the Rajputs.[36]
While he viewed the Muslim Mughals as despotic and the Marathas as predatory, In an age of industrialism and individualism, of social upheaval and laissez-faire, marked by what were perceived as the horrors of continental revolution and the rationalist excesses of Benthamism, the Middle Ages stood forth as a metaphor for paternalist ideals of social order and proper conduct ... [T]he medievalists looked to the ideals of chivalry, such as heroism, honour and generosity, to transcend the selfish calculation of pleasure and pain, and recreate a harmonious and stable society.[43] Above all, the chivalric ideal viewed character as more worthy of admiration than wealth or intellect, and this appealed to the old landed classes at home as well as to many who worked for the Indian Civil Service.[43]
In the 1880s, Alfred Comyn Lyall, an administrator of the British Raj who also studied history, revisited Tod's classification and asserted that the Rajput society was in fact tribal, based on kinship rather than feudal vassalage. He had previously generally agreed with Tod, who acknowledged claims that blood-ties played some sort of role in the relationship between princes and vassals in many states. In shifting the emphasis from a feudal to a tribal basis, Lyall was able to deny the possibility that the Rajput kingdoms might gain sovereignty. If Rajput society was not feudal, then it was not on the same trajectory that European nations had followed, thereby forestalling any need to consider that they might evolve into sovereign states. There was thus no need for Britain to consider itself to be illegitimately governing them.[39][44]
Tod's enthusiasm for bardic poetry reflected the works of
Publications
Koditschek says that Tod "developed an interest in triangulating local culture, politics and history alongside his maps",
Freitag has argued that the Annals "is first and foremost a story of the heroes of Rajasthan ... plotted in a certain way – there are villains, glorious acts of bravery, and a chivalric code to uphold".[54] So dominant did Tod's work become in the popular and academic mind that they largely replaced the older accounts like Nainsi ri Khyat[55] and even Prithvirãj Rãso. Tod had even used the Raso for his content.[56] Kumar Singh, of the Anthropological Survey of India, has explained that the Annals were primarily based on "bardic accounts and personal encounters" and that they "glorified and romanticised the Rajput rulers and their country" but ignored other communities.[57]
One aspect of history that Tod studied in his Annals was the genealogy of the Chathis Rajkula (
Tod also submitted archæological papers to the Royal Asiatic Society's Transactions series. He was interested in
In addition to these writings, he produced a paper on the politics of Western India that was appended to the report of the House of Commons committee on Indian affairs, 1833.[4] He had also taken notes on his journey to Bombay and collated them for another book, Travels in Western India.[21] That book was published posthumously in 1839.
Reception
Criticism of the Annals came soon after publication. The anonymous author of the introduction to his posthumously published Travels states that
The only portions of this great work which have experienced anything like censure are those of a speculative character, namely, the curious Dissertation on the Feudal System of the Rajpoots, and the passages wherein the Author shows too visible a leaning towards hypotheses identifying persons, as well as customs, manners, and superstitions, in the East and the West, often on the slender basis of etymological affinities.[61]
Further criticism followed. Tod was an officer of the British imperial system, at that time the world's dominant power. Working in India, he attracted the attention of local rulers who were keen to tell their own tales of defiance against the Mughal empire. He heard what they told him but knew little of what they omitted. He was a soldier writing about a caste renowned for its martial abilities, and he was aided in his writings by the very people whom he was documenting. He had been interested in Rajput history prior to coming into contact with them in an official capacity, as administrator of the region in which they lived. These factors, says Freitag, contribute to why the Annals were "manifestly biased".[62] Freitag argues that critics of Tod's literary output can be split into two groups: those who concentrate on his errors of fact and those who concentrate on his failures of interpretation.[6]
Tod relied heavily on existing Indian texts for his historical information and most of these are today considered unreliable. Crooke's introduction to Tod's 1920 edition[k] of the Annals recorded that the old Indian texts recorded "the facts, not as they really occurred, but as the writer and his contemporaries supposed that they occurred."[63] Crooke also says that Tod's "knowledge of ethnology was imperfect, and he was unable to reject the local chronicles of the Rajputs."[64] More recently, Robin Donkin, a historian and geographer, has argued that, with one exception, "there are no native literary works with a developed sense of chronology, or indeed much sense of place, before the thirteenth century", and that researchers must rely on the accounts of travellers from outside the country.[65][l]
Tod's work relating to the genealogy of the Chathis Rajkula was criticised as early as 1872, when an anonymous reviewer in the
The overly romanticised image of Rajasthan, and of the Rajput sati, that Tod presented came to be extremely influential in shaping British understanding of the rite's Rajput context. Though Tod does make a point of denouncing sati as a cruel and barbarous custom, his words are belied by his treatment of the subject in the rest of the Annals. ... Tod's image of the Rajput sati as the heroic equivalent of the Rajput warrior was one that caught the public imagination and which exhibited surprising longevity.[74]
The romantic nationalism that Tod espoused was used by Indian nationalist writers, especially those from the 1850s, as they sought to resist British control of the country. Works such as
In modern-day India, he is still revered by those whose ancestors he documented in good light. In 1997, the Maharana Mewar Charitable Foundation instituted an award named after Tod and intended it to be given to modern non-Indian writers who exemplified Tod's understanding of the area and its people.[76] In other recognition of his work in Mewar Province, a village has been named Todgarh,[77] and it has been claimed that Tod was in fact a Rajput as an outcome of the process of karma and rebirth.[78] Freitag describes the opinion of the Rajput people
Tod, here, is not about history as such, but is a repository for "truth" and "splendor" ... The danger, therefore, is that the old received wisdom – evident and expressed in the work of people like Tod – will not be challenged at all, but will become much more deeply ingrained.[62]
Furthermore, Freitag points out that "the information age has also anointed Tod as the spokesman for Rajasthan, and the glories of India in general, as attested by the prominent quotations from him that appear in tourism related websites."[79]
Works
Published works by James Tod include:
- Tod, James (1824). "Translation of a Sanscrit Inscription, Relative to the Last Hindu King of Delhi, with Comments Thereon". Transactions of the Royal Asiatic Society of Great Britain and Ireland. 1 (1): 133–154. .
- Tod, James (1826). "Comments on an Inscription upon Marble, at Madhucarghar; And Three Grants Inscribed on Copper, Found at Ujjayani". Transactions of the Royal Asiatic Society of Great Britain and Ireland. 1 (2): 207–229. .
- Tod, James (1826). "An Account of Greek, Parthian, and Hindu Medals, Found in India". Transactions of the Royal Asiatic Society of Great Britain and Ireland. 1 (2): 313–342. .
- Tod, James (1829). "On the Religious Establishments of Mewar". Transactions of the Royal Asiatic Society of Great Britain and Ireland. 2 (1): 270–325. .
- Tod, James (1829). "Remarks on Certain Sculptures in the Cave Temples of Ellora". Transactions of the Royal Asiatic Society of Great Britain and Ireland. 2 (1): 328–339. .
- Tod, James (1829). Annals and Antiquities of Rajast'han or the Central and Western Rajpoot States of India, Volume 1. London: Smith, Elder.
- Tod, James (1830). "Observations on a Gold Ring of Hindu Fabrication found at Montrose in Scotland". Transactions of the Royal Asiatic Society of Great Britain and Ireland. 2 (2): 559–571. .
- Tod, James (1831). "Comparison of the Hindu and Theban Hercules, illustrated by an ancient Hindu Intaglio". Transactions of the Royal Asiatic Society of Great Britain and Ireland. 3 (1): 139–159. .
- Tod, James (1832). Annals and Antiquities of Rajast'han or the Central and Western Rajpoot States of India, Volume 2. London: Smith, Elder.
- Tod, James (1839). Travels in Western India. London: W. H. Allen.
Later editions
- Tod, James (1920). Crooke, William (ed.). Annals and Antiquities of Rajast'han or the Central and Western Rajpoot States of India. Vol. 1. London: Humphrey Milford / Oxford University Press.
- Tod, James (1920). Crooke, William (ed.). Annals and Antiquities of Rajast'han or the Central and Western Rajpoot States of India. Vol. 2. London: Humphrey Milford / Oxford University Press.
- Tod, James (1920). Crooke, William (ed.). Annals and Antiquities of Rajast'han or the Central and Western Rajpoot States of India. Vol. 3. London: Humphrey Milford / Oxford University Press.
The Royal Asiatic Society is preparing a new edition of the Annals in celebration of the Society's bicentenary in 2023. A team of scholars are producing the original text of the first edition, together with a new introduction and annotations, and also a companion work that "will provide critical interpretive apparatus and contextual frames to aid in reading this iconic text." Containing "additional visual and archival material from the Society’s collections and beyond", it is to be co-published by the Society and Yale University Press in 2021.[80]
See also
References
Notes
- ^ Although 20 March 1782 is generally used as his date of birth, documentation for his christening states it as 19 March.[1]
- ^ As of 2009, when his biography of Tod was published, Jason Freitag was not aware of any other book-length study of Tod. Freitag received hospitality from His Highness Arvind Singh Mewar, of the Mewar royal family, during the process that resulted in publication of his work. Much of the content of Freitag's book appears in his earlier PhD thesis.[3]
- ^ Freitag says Tod left for India in 1798 in his 2007 work, and in 1799 in his 2009 work.
- ^ Suetonius Grant Heatly was another of Tod's relatives who spent time in India. He was an uncle and, together with one or perhaps two other colleagues from the East India Company, he is the first documented instance of someone attempting the commercial extraction of coal in the country. Suetonius Heatly died before James Tod entered the service of the Company; another uncle – Suetonius's brother, Patrick Heatly – did not die until 1834 and also worked for the Company both in India and in London.[9]
- ^ Accounts written during Tod's lifetime say that he also coined the term Rajasthan,[12] although it appears in an inscription of 1708.[13]
- ^ Fellowships of the Royal Asiatic Society appear not to have existed at the time of his death in 1835, but at that point he was a member of the Society's Oriental Translation Committee.[22]
- ^ The introduction to Tod's Travels in Western India gives the date of his retirement from military service as 28 June 1825, but recent sources use 1826.[24]
- ^ Romantic nationalism found much support as an alternative theory to civic nationalism and was a force behind the nineteenth-century unifications of Germany and Italy.[32]
- ^ It had been a commonly held view since at least the time of the Crusades that Muslim rulers were despotic because it was thought that Islamic beliefs promoted such tendencies; in the words of Alexander Dow, it was "peculiarly calculated for despotism".[38]
- ^ The Annals were sold at a price of £4. 14s. 6d. per volume,[48][49] and the Travels sold for £3. 13s. 6d.[50]
- ^ The 1920 edition of the Annals was produced in three volumes rather than the original two volumes.
- ^ The exception is Kalhana's Rajatarangini.
Citations
- ^ a b Freitag (2009), p. 33.
- ^ Freitag (2001), p. 29.
- ^ Freitag (2009), p. 9, n. 4 p. 33.
- ^ a b c d e Wheeler & Stearn, (2004) Tod, James (1782–1835).
- ^ Freitag (2009), p. 35.
- ^ a b c Freitag (2007), p. 49.
- ^ Tod (1839), p. xviii.
- ^ Freitag (2001), p. 30.
- ^ Manners & Williamson (1920), p. 180.
- ^ Freitag (2001), p. 31.
- ^ a b Freitag (2009), pp. 34–36.
- ^ Freitag (2009), n. 17 p. 36.
- ^ Gupta & Bakshi (2008), p. 142.
- ^ Freitag (2009), p. 37.
- ^ Tod (1839), p. xxxiii.
- ^ Gupta & Bakshi (2008), p. 132.
- ^ a b Freitag (2009), pp. 37–40.
- ISBN 978-1-108-83257-1.
- ^ Sreenivasan (2007), pp. 126–127.
- ^ Peabody (1996), p. 203.
- ^ a b c Freitag (2009), p. 40.
- ^ Royal Asiatic Society (1835), Appendix, pp. xlvii–liv, lxi.
- ^ Tod (1839), p. xlvii.
- ^ Tod (1839), p. l.
- ^ Freitag (2009), p. 41.
- ^ a b The Gentleman's Magazine (February 1836), Obituary, pp. 203–204.
- ^ Zastoupil (2002).
- ^ a b Koditschek (2011), p. 68.
- ^ Peabody (1996), p. 204.
- ^ Peabody (1996), p. 185.
- ^ British Library, Residency.
- ^ Hutchinson (2005), pp. 49–50.
- ^ a b c Peabody (1996), pp. 206–207.
- ^ Tod (1829), Vol. 1., pp. 125–126.
- ^ Peabody (1996), p. 209.
- ^ a b Peabody (1996), p. 217.
- ^ Peabody (1996), p. 212.
- ^ Metcalf (1997), p. 8.
- ^ a b Metcalf (1997), pp. 73–74.
- ^ a b Sreenivasan (2007), pp. 130–132.
- ^ Koditschek (2011), p. 69.
- ^ Tod (1829), Vol. 1., pp. 72–74.
- ^ a b Metcalf (1997), p. 75.
- ^ Peabody (1996), p. 215.
- ^ Metcalf (1997), p. 73.
- ^ Bates (1995), p. 242.
- ^ Arnold (2004), p. 343.
- ^ Edinburgh Review (1830), Advertisement, p. 13.
- ^ Asiatic Journal (1832), New Publications, p. 80.
- ^ British Magazine (1839), New Books, p. 359.
- ^ The Literary Gazette and Journal (1829), Sights of books, p. 536.
- ^ Tod (1839), pp. li–lii.
- ^ Peabody (1996), p. 187.
- ^ Freitag (2001), p. 20.
- ^ Ojha Nibandh Sangrah, Sahitya Sansthan, Rajasthan Vidya Peeth, Udaipur 1954, p75
- ^ Freitag (2009), p. 10.
- ^ Singh (1998), p. xvi.
- ^ Freitag (2009), pp. 112, 120, 164.
- ^ Tod (1829), Vol. 1., p. 17.
- ^ Wilson (1998), pp. 4–10.
- ^ Tod (1839), pp. lii–liii.
- ^ a b Freitag (2009), pp. 3–5.
- ^ Crooke (Annals, 1920 ed.), introduction to Vol. 1., p. xxx.
- ^ Crooke (Annals, 1920 ed.), introduction to Vol. 1., p. xxxi.
- ^ Donkin (1998), p. 152.
- ^ Calcutta Review (1872), The Hindu Castes, p. 386.
- ^ Handa (1981), p. RA-120.
- ^ Nilsson (1997), pp. 12, 19.
- ^ Sreenivasan (2007), p. 140.
- ^ Cunningham (1885), p. 97.
- ^ Crooke (Annals, 1920 ed.), introduction to Vol. 1., p. xxxix.
- ^ Meister (1981), p. 57.
- ^ Srivastava (1981), p. 120.
- ^ Major (2010), p. 33.
- ^ Mehrotra (2006), pp. 7-8
- ^ Freitag (2009), pp. 2, 4.
- ^ Sebastian (2010).
- ^ Freitag (2009), n. 2 p. 2.
- ^ Freitag (2009), pp. 8–9.
- ^ Charley (2018).
Bibliography
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- "Appendix: Rules and Regulations of the Society; Members of the Oriental Translation Committee". Journal of the Royal Asiatic Society of Great Britain and Ireland. 2. 1835. Retrieved 23 October 2011.
- Arnold, David (2004). "Deathscapes: India in an age of Romanticism and empire, 1800–1856". Nineteenth-Century Contexts. 26 (4): 339–353. S2CID 161261938. (Subscription required).
- Bates, Crispin (1995). "Race, Caste and Tribe in Central India: the early origins of Indian anthropometry". In Robb, Peter (ed.). The Concept of Race in South Asia. Delhi: Oxford University Press. ISBN 978-0-19-563767-0. Retrieved 3 December 2011.
- Charley, Nancy (8 June 2018). "A Blog from Henry Colebrooke". Royal Asiatic Society. Retrieved 6 January 2019.
- Cunningham, Alexander (1885). Report of a Tour in Eastern Rajputana in 1882–83. Archaeological Survey of India. Vol. XX. Calcutta: Office of the Superintendent of Government Printing, India. Retrieved 31 January 2012.
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- East India Company (May–August 1832). "New publications". Asiatic Journal and Monthly Miscellany. New Series. 8 (29). Retrieved 28 July 2011.
- Freitag, Jason (2001). The power which raised them from ruin and oppression: James Tod, historiography, and the Rājpūt ideal. New York: Columbia University Libraries. Archived from the original on 26 October 2012. Retrieved 5 October 2011. (Subscription required).
- Freitag, Jason (2007). "Travel, history, Politics, Heritage: James Tod's "Personal Narrative"". In Henderson, Carol E.; Weisgrau, Maxine K (eds.). Raj rhapsodies: tourism, heritage and the seduction of history. Aldershot: Ashgate Publishing. ISBN 978-0-7546-7067-4. Retrieved 8 August 2011.
- Freitag, Jason (2009). Serving empire, serving nation: James Tod and the Rajputs of Rajasthan. Leiden: Brill. ISBN 978-90-04-17594-5. Retrieved 27 July 2011.
- Gupta, R. K.; Bakshi, S. R. (2008). Studies in Indian History: Rajasthan Through The Ages The Heritage of Rajputs. Vol. 1. New Delhi: Sarup & Sons. ISBN 978-81-7625-841-8. Retrieved 16 March 2014.
- Handa, Devendra (1981). "An interesting inscribed relief dated S. 1010 from Ladmun". In Prakash, Satya; Śrivastava, Vijai Shankar (eds.). Cultural contours of India: Dr. Satya Prakash felicitation volume. New Delhi: Abhinav Publications. ISBN 978-0-391-02358-1. Retrieved 9 July 2011.
- Hutchinson, John (2005). Nations as zones of conflict. London: SAGE. ISBN 978-0-7619-5727-0. Retrieved 11 August 2011.
- Koditschek, Theodore (2011). Liberalism, Imperialism, and the Historical Imagination: Nineteenth Century Visions of a Greater Britain. Cambridge: Cambridge University Press. ISBN 978-0-521-76791-0. Retrieved 28 July 2011.
- Major, Andrea (2010). Sovereignty and social reform in India: British colonialism and the campaign against Sati, 1830–1860. Abingdon: Routledge (Taylor & Francis e-Library). ISBN 978-0-415-58050-2. Retrieved 29 July 2011.
- Manners, Victoria; Williamson, G. C. (1920). John Zoffany, R.A. his life and works : 1735–1810. London: John Lane, The Bodley Head. Retrieved 2 February 2012.
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- "Obituary". The Gentleman's Magazine. New Series. 5. February 1836. Retrieved 27 July 2011.
- Peabody, Norbert (1996). "Tod's Rajast'han and the Boundaries of Imperial Rule in Nineteenth-Century India". Modern Asian Studies. 30 (1): 185–220. S2CID 143876073. (Subscription required).
- Saran, Richard; Ziegler, Norman (2001). The Mertiyo Rathors of Merto, Rajasthan: Select Translations Bearing on the History of a Rajput Family, 1462–1660, Volumes 1–2. Ann Arbor: University of Michigan Press. ISBN 978-0-89148-085-3.
- "Residency, Oodeypore". London: British Library. 26 March 2009. Retrieved 1 February 2012.
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- ISBN 978-81-7154-766-1. Retrieved 28 July 2011.
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- Tod, James (1839). Travels in Western India. London: W. H. Allen. Retrieved 8 February 2012.
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- Zastoupil, Lynn (2002). "Intimacy and Colonial Knowledge". Journal of Colonialism and Colonial History. 3 (22). S2CID 162295674. (Subscription required).
Further reading
- D'Souza, Florence (2015). Knowledge, mediation and empire : James Tod's journeys among the Rajputs. Manchester: Manchester University Press. ISBN 978-0-7190-9080-6.
- East India Company (August 1829). "Review of books: Annals and Antiquities of Rajast'han". Asiatic Journal and Monthly Miscellany. 28 (164): 187–198.
- East India Company (May–August 1832). "Colonel Tod's History of Rajpootana (book review, volume 2)". Asiatic Journal and Monthly Miscellany. New Series. 8 (29): 57–66.
- Ojha, Gaurishankar Hirachand (2002). Suprasiddha itihaskara Karnala James Toda ka jivana charitra (in Hindi). Jodhpur: Rajasthani Granthagara.
- Buckingham, James Silk; Sterling, John; Maurice, Frederick Denison; Stebbing, Henry; Dilke, Charles Wentworth; Hervey, Thomas Kibble; Dixon, William Hepworth; MacColl, Norman; Murry, John Middleton; Rendall, Vernon Horace (27 July 1839). "Reviews". The Athenaeum (613): 555–558. – A partial review of Travels, concluded in the subsequent issue.
- ISBN 978-81-85026-80-0.
- "Treaty with the Rajah of Boondee". Treaties and engagements with native princes and states in India 1817 and 1818. London: India Office. 1824. p. xci. – an example of a treaty in which Tod was involved.
- Vaishishtha, Vijay Kumar (1992). "James Tod as a Historian". In Sharma, Gopi Nath; Bhatnagar, V. S (eds.). The Historians and sources of history of Rajasthan. Jaipur: Centre for Rajasthan Studies, University of Rajasthan.
External links