100 HISTORY OF INDIA. [Book IV.
AD. — Eiglit forms of marriage are mentioned, but two of them only to be stigma-
tized. Of these two, the last and basest, called 'paisacha, is where advantage is Forms of taken of a " damsel sleeping, or flushed with strong liquor, or disordered in her intellect ;" the other, called asura, is vitiated by the mercenary spirit in which it is transacted, " the bridegroom having given as much wealth as he can afford to the father and paternal kinsmen, and to the damsel herself" In the four most approved forms the father simply gives his daughter away with certain prescribed ceremonies. One or other of these forms must be used when the bridegroom is a Brahmin. The fifth and sixth forms, called respectively gandharvas and rachshases, seem competent only to a soldier or member of the Cshatriya class. The former of these is the only one in which the inclina- tions of the bridegroom and bride receive effect, for it is defined to be " the reciprocal connection of a youth and a damsel, with mutual desire ;" the latter not only requires no consent, but takes place in circumstances which pre- clude the possibility of it, since it is nothing less than " the seizure of a maiden by force from her home, while she weeps and calls for assistance, after her kins- men and friends have been slain in battle, or wounded, and their houses broken open."' As a general rule the father disposes of his daughter absolutely, and is under no obligation to consult her inclinations, though he is advised to give her " to an excellent and handsome youth of the same class," and reminded that though marriageable it is better she " should stay at home till her death than that he should ever give her in marriage to a bridegroom void of excellent qualities." The marriageable age was fixed at eight, but if after waiting three years beyond that period, she was not provided with a husband, she was entitled to choose for herself In so acting " neither she nor the youth chosen commits any offence," though as a kind of penalty for the irregularity, she cannot without committing theft "carry with her the ornaments which she received from her father, nor those given by her mother or brethren." In all cases intermarriage between individuals of the same class is to be preferred, but the rule of law is unequally applied, and while men may, women are abso- lutely interdicted from marrying into classes inferior to their own.
Inferior posi- jj^ married life the idea of equality is altogether scouted, and as Mrs.
tionofthe _ _ ....
wife Speir justly says, "obedience is the beginning and the middle and the end of
female duty."' Her proper business is to be "employed in the collection and expenditure of wealth, in purification and female duty, in the preparation of daily food, and the superintendence of household utensils," but her per.son and rights are wholly sunk in those of her husband, and she is classed with a son and slave as one of the three persons " declared by law to have no wealth exclusively their own ; the wealth which they may earn is acquired for the man to whom they may belong." Marriage is said to be indissoluble, and what is called "the supreme law between husband and wife" is thus summarily expressed: —
' Life in Ancient India, page 16y.
