50 MR. R. B. BAINBRIDGE ON 



is as to whether the girl has been bespoken, and as to whether her affections are 

 already engaged. If there be a previous arrangement, the youth's mother seeks in 

 another village for a bride. A girl having been found, her mother and father consult 

 her. When ascertained that her affections are not engaged, the youth's mother says 

 that she will return in the course of three or four days ; this is in order to allow the 

 girl's relatives time for consultation. The second visit must not be paid on a Sunday ; 

 any other day is auspicious. Sunday is an unlucky day and pujahs are forbidden, 

 also agricultural operations. Visits and marriages may not take place on Sunday, and, 

 neither marriages, nor negotiations, may take place during the dark o' the moon. 

 The moon is required to witness the ceremony. There is also a superstition that mar- 

 riages may not be fruitful if consummated during the dark o' the moon ; and that 

 there may be general bad luck and maladies as well. On the day fixed the youth's 

 mother and father do not, as a rule, keep the appointment. A man of good character 

 and intelligence, who is not a relative, is selected for the purpose. He, on his part, 

 chooses two or three companions to witness the discussions. He and his companions 

 are fed and are then sent off with a malla (necklace) and a rupee. The necklace is 

 made of glass beads or silver as the case may be. The would-be-groom has to accom- 

 pany the "go-between" or "marriage-broker." The time for departure is not fixed 

 beforehand, and pujahs and offerings are not made before setting out. On arrival 

 the marriage-broker and his companions are asked to be seated, tobacco and water are 

 offered, and the guests wash their feet and then take their seats. The marriage-broker 

 opens the discussion by saying, " Your daughter has been seen and is desired in marriage. 

 The youth is with me, and, if you are agreeable and pleased with his appearance, further 

 arrangements regarding the ceremony may take place." The girl is then sent for by 

 the parents, and she, and all her relatives, uncles, aunts, and brothers appear. AH 

 parties sit in a circle, the "go-between," the groom and his companions being apart. 

 The girl stands up and is told by her father and mother, " See, this youth desires you in 

 marriage, and he has brought a malla and a rupee ; if you are pleased with him, and 

 wish to accept him as a husband, take the malla and the rupee." The young man, at 

 this stage, is standing opposite the girl, outside the circle of her relatives. The girl's 

 consent is indicated when she takes the malla- and the rupee. In this particular 

 matter the girl is her own mistress. The malla and the rupee are handed to the youth 

 by the marriage-broker or Situ or Siludar , and the girl, if agreeable, walks up 

 and takes the offerings. If the girl be not agreeable, the Siludar rises and says to 

 the assembly, "See, there was at first a talk of this marriage, but the girl is not agree- 

 able ; this being so, I sprinkle water over her person to show^that the arrangements 

 and our claims are washed away : take your daughter, she is doubtless precious, and 

 her marriage will be made with silver and gold (will be sold for gold and silver— Malto)." 

 Uttering this sarcasm the Situ, the disappointed groom and his companions depart. 

 The water for this ceremony is handed to the Siludar by the girl's parents. No mantras 

 or spells are said before sprinkling the water over the girl's person. If the youth is 

 displeased with the girl, he tells the Siludar who makes the fact known to the assembly. 

 The girl's parents ask what fault has been found in their daughter. It being shown 



