It would be less difficult to find Sanskrit derivations for many of the proper names in the Edda, than to give a Sanskrit analysis of many common amongst the Rajputs, which we must trace to an Indo-Scythic root:[[12]] such as Eyvorsél, Udila, Attitai, Pujun, Hamira,[[13]] and numerous other proper names of warriors. Of tribes: the Kathi, Rajpali, Mohila, Sariaspah, Aswaria (qu. Assyrian?), Banaphar, Kamari, Silara, Dahima, etc. Of mountains: Drinodhar, Arbuda, Aravalli, Aravindha (the root ara, or mountain, being Scythic, and the expletive adjunct Sanskrit), ‘the hill of Budha,’ ‘of strength,’ ‘of limit.’ To all such as cannot be [561] resolved into the cognate language of India, what origin can we assign but Scythic?[[14]]
Festivals in Mewār. Naurātri Festival.
The Repose of Vishnu.
According to another authority, the festivals commenced on Amavas, or the Ides of Chait, near which the vernal equinox falls, the opening of the modern solar year; when, in like manner as at the commencement of the lunar year in Asoj, they [562] dedicate the first nine days of Chait (also called Nauratri) to Iswara and his consort Isani.
Having thus specified both modes of reckoning for the opening of the solar and lunar years, I shall not commence the abstract of the festivals of Mewar with either, but follow the more ancient division of time, when the year closed with the winter solstice in the month of Pus, consequently opening the new year with Magh. By this arrangement, we shall commence with the spring festivals, and let the days dedicated to mirth and gaiety follow each other; preferring the natural to the astrological year, which will enable us to preserve the analogy with the northern nations of Europe, who also reckoned from the winter solstice. The Hindu divides the year into six seasons, each of two months; namely, Vasanta, Grishma, Varsha, Sarad, Sisira, Sita; or spring, summer, rainy, sultry, dewy, and cold.
It is not, however, my intention to detail all the fasts and festivals which the Rajput of Mewar holds in common with the Hindu nation, but chiefly those restricted to that State, or such as are celebrated with local peculiarity, or striking analogies to those of Egypt, Greece, or Scandinavia. The goddess who presides over mirth and idleness preferred holding her court amidst the ruins of Udaipur to searching elsewhere for a dwelling. This determination to be happy amidst calamity, individual and national, has made the court proverbial in Rajwara, in the adage, ‘sat bara, aur nau teohara,’ i.e. nine holidays out of seven days. Although many of these festivals are common to India, and their maintenance is enjoined by religion, yet not only the prolongation and repetition of some, but the entire institution of others, as well as the peculiar splendour of their solemnization, originate with the prince; proving how much individual example may influence[influence] the manners of a nation.
Spring Festival, Vasant Panchami.
The opening of the spring being on the 5th of the month Magha, is thence called the Vasant panchami, which in 1819 fell on the 30th of January; consequently the first of Pus (the antecedent month), the beginning of the old Hindu [563] year, or ‘the morning of the gods,’ fell on the 25th of December. The Vasant continues forty days after the panchami, or initiative fifth, during which the utmost license prevails in action and in speech; the lower classes regale even to intoxication on every kind of stimulating confection and spirituous beverage, and the most respectable individuals, who would at other times be shocked to utter an indelicate allusion, roam about with the groups of bacchanals, reciting stanzas of the warmest description in praise of the powers of nature, as did the conscript fathers of Rome during the Saturnalia. In this season, when the barriers of rank are thrown down, and the spirit of democracy is let loose, though never abused, even the wild Bhil, or savage Mer, will leave his forest or mountain shade to mingle in the revelries of the capital; and decorating his ebon hair or tattered turban with a garland of jessamine, will join the clamorous parties which perambulate the streets of the capital. These orgies are, however, reserved for the conclusion of the forty days sacred to the goddess of nature.