Note 29 — M (Continued)

In the manuscript already quoted,29 it is noted that “should it so happen, either in the case of wealthy rulers of districts or of poorer common people, that any impediment arises to prevent the complete celebration of the marriage with all attendant ceremonies according to the sacred books and customs of the tribe, then the tāli only is sent, and the female is brought to the house of her husband. At a subsequent period, even after two or three children have been born, the husband sends the usual summons to a marriage of areca nut and betel leaf; and, when the relatives are assembled, the bride and bridegroom are publicly seated in state under the marriage pandal; the want of completeness in the former contract is made up; and, all needful ceremonies being gone through, they perform the public procession through the streets of the town, when they break the cocoanut in the presence of Vignēsvara (Ganēsa), and, according to the means possessed by the parties, the celebration of the marriage is concluded in one day, or prolonged to two, three or four days. The tāli, being tied on, has the name of katu tāli, and the name of the last ceremony is called the removal of the former deficiency. If it so happen that, after the first ceremony, the second be not performed, then the children of such an alliance are lightly regarded among the Maravas. Should the husband die during the continuance of the first relation, and before the second ceremony be performed, then the body of the man, and also the woman are placed upon the same seat, and the ceremonies of the second marriage, according to the customs of the tribe, being gone through, the tāli is taken off; the woman is considered to be a widow, and can marry with some other man.” It is further recorded30 of the Orunāttu Maravans that “the elder or younger sister of the bridegroom goes to the house of the bride, and, to the sound of the conch-shell, ties on the tāli; and, early on the following morning, brings her to the house of the bridegroom. After some time, occasionally three or four years, when there are indications of offspring, in the fourth or fifth month, the relatives of the pair assemble, and perform the ceremony of removing the deficiency; placing the man and his wife on a seat in public, and having the sacrifice by fire and other matters conducted by the Prōhitan (or Brāhman); after which the relatives sprinkle seshai rice (or rice beaten out without any application of water) over the heads of the pair. The relatives are feasted and otherwise hospitably entertained; and these in return bestow donations on the pair, from one fanam to one pagoda. The marriage is then finished. Sometimes, when money for expenses is wanting, this wedding ceremony is postponed till after the birth of two or three children. If the first husband dies, another marriage is customary. Should it so happen that the husband, after the tying on of the tāli in the first instance, dislikes the object of his former choice, then the people of their tribe are assembled; she is conducted back to her mother’s house; sheep, oxen, eating-plate, with brass cup, jewels, ornaments, and whatever else she may have brought with her from her mother’s house, are returned; and the tāli, which was put on, is broken off and taken away. If the wife dislikes the husband, then the money he paid, the expenses which he incurred in the wedding, the tāli which he caused to be bound on her, are restored to him, and the woman, taking whatsoever she brought with her, returns to her mother’s house, and marries again at her pleasure.”