NOURATRI, a Hindu festival occupying the period from the first to the ninth of the moon light half of Asoj, consecrated to the family goddess, or to Durga, the consort of Siva. Colon el Tod gives an interesting account of the Mewar manner of celebrating this annual festival. On the 1st of Asoj, the rana of Mewar, after fasting, ablution, and prayer on the part of the prince and his household, has the double-edged klianda removed from the hall of arms (awad-sala), and having received the homage (puja) of the court, it is carried in procession to the Kishenpol (gate of Kishen), where it is delivered to the Raj-Jogi, the mahants, and band of Jogi assembled in front of the temple of Devi, the goddess, adjoining the portal of Kishen. By these, the monastic militant adorers of Heri, the god of battle, the brand, emblematic of the divinity, is placed on the altar before the image of his divine consort. At three in the afternoon, the nakarra, or grand kettle drums, proclaim from the tripolia the signal for the assemblage of the chiefs with their retainers ; and the rana and his cavalcade proceed direct to the stables, when a buffalo is sacrificed in honour of the war-horse. Thence the procession moves to the temple of Devi, where the Raja Krishen (Lodi) has preceded. Upon this, the rana seats himself close to the' Raj-Jogi, presents two pieces of silver and a cocoanut, performs homage to the sword (kharga), and returns. On the 2d of Asoj, in similar state, he proceeds to the Chougan, their Champ de Mars, where a buffalo is sacrificed ; and on the same day another buffalo victim is felled by the nervous arm of a Rajput, near the Toiun pol, or triumphal gate. In the evening, the rana goes to the temple of Amba Mata, the universal mother, when several goats and buffaloes bleed to the goddess. On the 3d, five buffaloes and , two rams are sacrificed to Ilarsid Mata.
Ou the 4th, as on every one of the nine days, the first visit is to the Champ de Mars : the day opens with the sacrifice of a buffalo. The rana proceeds to the temple of Devi, where he worships the sword and the standard of the Raj-Jogi, to whom, as the high priest of Siva, the god of war, he pays homage and makes offering of sugar and a garland of roses. A buffalo having been previously fixed to a stake near the temple, the rana sacrifices him with his own hand, by piercing him from his travelling throne (raised on men's shoulders, and surrounded by his vassals) with an arrow. On the 5th, after the usual sacrifice at the Chougan, and an elephant fight, the pro cession marches to the temple of A sapurna (Hope) ; a buffalo and a ram are offered to this goddess, adored by all the Rajputs and the tutelary divinity of the Chauhau tribe. On this day, the lives of some victims are spared, at the intercession of the • Nuggur-Setl, or chief magistrate, and those of his faith, the JaMs. On the 6th, the rana visits the Chougan, but makes no sacrifice. In the afternoon, prayers and victims to Devi, and in the evening the rana visits Bikbiari Nat'h, the chief of the Kanphata Jogi, or. split-ear ascetics. The 7th, after the daily routine at the Chougan, and sacrifices to Devi (the goddess of destruction), the chief equerry is commanded to adorn the steeds with their new caparisons, and lead them to be bathed in the lake. At night, the sacred the (horn) is kindled, and a buffalo and a ram are sacrificed to Devi ; the Jogi are called up, and feasted on boiled rice and sweetmeats. On the conclusion of this day, the rana and his chieftains visited the hermitage of Sukria Baba, an anchorite of the Jogi sect. 8th, there is the Noma, or
fire-sacrifice in the palace. 9th, at three in the afternoon, the nakarras having thrice sounded, the whole state insignia, under a select band, proceed to mount Matachil, and bring home the sword. When its arrival in the court of the palace is announced, the rana advances and receives it with due homage from the hands of the Raj-Jogi, who is presented with a kelat ; while the mahant who has performed all the austerities during the nine clays, has his patera filled with gold and silver coin. The whole of the Jogi arc regaled, and presents are made to their chiefs. The elephants and horses again receive homage, and the sword, the shield, and spear are worshipped within the palace. The 10th, or Thissera, is a festival respected in India by all classes, although entirely military. Being com memorative of the day on which the deified Rama commenced his expedition to Lanka for the recovery of Sits, the tenth of Asoj is conse quently deemed by the Rajput a fortunate day for warlike enterprise. The day commences with a visit from the prince or chieftain to his spiritual guide. Tents and carpets are prepared at the Chougan or Matachil mount, where the artillery is sent ; and in the afternoon, the rana, his chiefs and their retainers, repair to the field of Mars, worship the kaijri tree, liberate the niltach or jay, as sacred to Rama, and return amidst a discharge of guns. On the 11th, in the morning, the mutt, with all the state insignia, the kettle drums sounding in the rear, proceeds towards the Matachil mount, and takes the muster of his troops, amidst discharges of cannon, tilting, and display of horsemanship. And while every chief or vassal is at liberty to leave his ranks, and witch the world with noble horsemanship,' there is nothing tumultuous in their mirth. The steeds purchased since the last festival are named, and as the cavalcade returns, their grooms repeat the appellation of each as the word is passed by the master of the horse, as Baj Raj. the royal steed ; Ilymor, the chief of horses ; Manika, the gem ; Bajra, the thunderbolt, etc. On returning to the palace,- gifts are presented by the rang to his chiefs. The Chauhan chief of Kotario claims the apparel which his prince wears on this day, in token of the fidelity of his ancestor to the minor Oody Singh in Akbar's wars. To others, a fillet or balaband for, the turband is presented ; but all such compliments are regulated by precedent or immediate merit. Thus terminates the nouratri festival, sacred to the god of war, which in every point of view is analogous to the autumnal festival of the Scythic warlike nations, when these prindes took the muster of their armies, and performed the same rites to the great celestial luminary. If we look westward from the central land of earliest civilisation to Dacia, Thracia, Pannonia, the scats of the Thyssagette or the Western Getes, we find the same form of adora tion addressed to the emblem of Mars, as mentioned by Xenophon in his memorable Retreat, and prac tised by Alaric and his Goths, centuries afterwards, in the Acropolis of Athens. If we transport ourselves to the shores of Scandinavia, amongst the Cimbri and Getes of Jutland, to the Ultima Thule, wherever the name of Gete prevails, we shall find the same adoration was paid by the Getic warrior to his sword.—Ted's Rajasthan, i. p. 582; Forbes' Rasamala ; Hindu Annals.