22 S. C. Das — Marriage Customs in SiJckim. [No. 1, 



" He will not allow her to be ravished, or seduced by another man, 

 nor will she allow him to fall under the influence of another woman. 

 He will not in any way deprive her of her personal properties, nor 

 allow other men more or less powerful than himself to rob or purloin 

 her personal effects. They are united together this day in our presence, 

 and ye gods and saints bear witness to their wedding." To this the 

 couple, seated by each other's side, nod assent when the don-ner throws 

 a fine white silk scarf called tashi hhadag on their heads. 



Then the relations and friends of the bride and bridegroom present 

 them each with a silk scarf, and in terms of affection wish them a happy 

 life. This ends the first stage of the marriage ceremony called nen, 

 marriage. Though the price of the bride has been paid, and the hhalen- 

 pa has announced the wedding to the public, yet the married couple are 

 not permitted to enjoy the honeymoon until a year has expired, or till 

 the festivity of chang-thung (drinking) has been performed. During 

 this time the bridegroom is required to make frequent visits to his 

 father-in-law's house with fancy presents for his spouse. In fact, this 

 is the period of courtship with Tibeten-speaking people. Among the 

 agricultural tribes of Sikkim and Bhutan this period is called dor-gyug 

 (the period of servitude). The common saying among them is that "a 

 son-in-law, though he is not a slave, must serve his father-in-law and 

 mother-in-law, for at least three years before he can enjoy the person 

 of his bride." This term of three years in the case of the lower classes 

 is counted from the time of long-cliang. Among the higher classes 

 betrothal, marriage and chang -tliung are all finished within a year. It 

 is in the case of the middle classes that these ceremonies extend over 

 two years. The period of dor-gyug among the humbler classes can be 

 conveniently shor-tened by payment of money, or by the present of five 

 varieties of articles to the bride's parents 



Chang-thung (the festival op drinking). 



This final ceremony of marriage generally takes place one year 

 after the nen (formal marriage). The bridegroom again sends two 

 har-mi to ascertain the wishes of the bride's parents regarding the time 

 of cl i ang -tliung. This is considered the most delicate part of the mar- 

 riage business, or behu bumoi Ion joi as it is called in Sikkim and 

 Bhutan. The parents and friends of the bride try on the slightest 

 pretence to postpone it indefinitely in order to extract more service 

 from the bridegroom. The bar-mi therefore exert themselves with much 

 tact and care to ensure success in inducing the bride's parents to agree 

 to chang-thung. This being arranged, they consult the astrologer to fix 

 an auspicious day for commencing the festivities and to prepare the 



