1920, | R. O. WinsTEDT: Marriage Ceremonies. gt 
of the details that occur in the Temengor wedding ceremony, 
described above. But ignorance of the significance of the 
details had affected the ritual. On the day after the hari lang- 
song the bride and groom were made to crook little fingers 
and bathe together. Bowls, ewers, jars and pitchers stood 
filled with water: three or four young cocoanuts were sliced as 
they are sliced for drinking purposes, A black iron-pot was 
with cosmetics (b¢dak) and lime-water before the bathing began. 
The white cloth was piled with cocoanut fronds and the water 
poured down on the couple through the cloth. The milk of the 
cocoanuts was emptied after the water. Then the ministrants 
squirted water furiously over all present: The white cloth was 
dropped and wound round the couple. Two matrons waved co- 
coanut fronds seven times over their heads and then dropped the 
fronds for bride and groom to step to and fro across them thrice, 
before they were cast out of the house taking all ill-luck. A 
censer of incense was passed round the couple and a cord of 
parti-coloured threads passed round their necks. Of course, it 
is natural enough in a Muhammadan country that the familiari- 
ties involved in this lustration should be at the very end of the 
marriage ceremonies. But there is no doubt that the Temengor 
form has preserved the real order of ceremonies now devoid 
of significance. 
The code of Manu lays down that the most important 
part of a Brahman’s wedding are the saptapadi or the leading 
of the bride three times round the sacred fire—each time in 
seven steps—the offering of burnt oblations by the bridegroom, 
the binding together of the bride and groom by a cord passed 
round their necks and the tying together of their dresses. 
Again ** on the second or third day of Brahman marriage 
ceremonies, sacrifices are performed in the morning and even- 
ing and the nalagu ceremony. ‘The couple are seated on two 
planks covered with mats and cloth, amidst a large number 
of women assembled within the pandal. In front of them, 
betel leaves, areca-nuts, fruits, flowers and turmeric paste are 
placed on a tra ay. ‘The women sing songs they have learnt from 
childhood. ‘Taking a little of the turmeric paste rendered red 
by the addition of lime (chunam), the bride makes marks by 
drawing lines on her feet. The ceremony closes with the 
waving of water coloured red with turmeric and lime and the 
distribution of betel-leaves and areca-nuts. The waving is done 
by two women who sing appropriate songs.’’ (Thurston 
The survival of Brahmanical custom, whether inherited 
from Langkasuka or some old kingdom of the north ot infected 
with Siamese Buddhist ceremonial, is clear. The procession 
of bride and groom thrice round a "burning censer ; the offer- 
ing of incense ; the parti-coloured cord round the bridal pair ; 
the crooking of fingers together or instead the holding by both 
