8 Institutes, III., 12–15; 44: IX., 22, 24; 85–87: III., 16–19: X., 5, 6; 10–15: with Duncker’s comments, History of Antiquity, IV., 245 sq. ↑
13 See Vishnu Purâna, Book IV., Cap. I., p. 359: Cap. XIX., p. 451: Muir, Ancient Sanskrit Texts, I., 222 sqq.; 227; 238; 426 sqq. Wilson, Rig Veda, I., 42 note: Essays, II., 309: Max Müller, Chips from a German Workshop, II., 339 sq. Ancient Sanskrit Literature, 58 sq., and compare Rajendra Lâla Mitra, Indo-Aryans, II., 266. ↑
24 Brief view of the caste system of the North-Western Provinces and Oudh. The same theory was, however, advocated before Mr. Nesfield by Mr. Ibbetson in the Panjab Census Report of 1881, page 173, sq. ↑
28 Some of Mr. Nesfield’s identifications and derivation of tribal names must be received with caution e.g., the connection of the Musahar and Bâri; of the Koli and Koiri with the Kol; the Kalwâr with the Kharwâr or Khairwâr; the Bâdi with the Bhât. ↑
35 The formula of Musalmân exogamy is thus given in the Qurân, Surah IV., 27:—“Ye are forbidden to marry your mothers, your daughters, your sisters and your aunts both on the father’s and on the mother’s side; your brother’s daughters and your sister’s daughters; your mothers who have given you suck and your foster sisters; your wives’ mothers and your daughters-in-law born of your wives with whom ye have cohabited. Ye are also prohibited to take to wife two sisters (except what is already past) nor to marry women who are already married.” ↑
56 For a discussion on these early cases of supposed polyandry see Dr. J. Muir, Indian Antiquary, VI., 260, sqq.: E. Thomas, ibid., VI., 275: Rig Veda, I., 119, 5: Wilson, Essays, II., 340: Max Müller, History of Ancient Sanskrit Literature, 44, sqq.: Westminster Review, 1868, page 412: Lang, Custom and Myth, II., 155. ↑
58 Abode of Snow., 231. For Tibetan Polyandry generally see C. Horne, Indian Antiquary, V., 164: C. R. Stulpnagel, ibid., VII., 132, sqq.: Yule, Marco Polo, II., 33, 38, 40: Williams, Memo of Dehra Dûn, 175. ↑
67 Hindu Law, 61; and see Starcke, Primitive Family, 141, sqq.: Westermarck, History of Human Marriage, 510, sqq. ↑
69 The Panjâb returns show 145 widows to 1,000 women, 23 per cent. of women over 15 years of age are widows. This rises to 25 for Hindus and falls to 21 for Muhammadans. (Maclagan, Census Report, 226). Mr. O’Donnell (Bengal Census Report, 186) attributes much of the relative increase of Muhammadans in that Province to their toleration of widow marriage. ↑
70 The exact figures are:—
| Not permitting widow marriage | 9,713,087, | or | 24·05 | per cent. |
| Permitting widow marriage | 30,667,081, | or | 75·95 | per cent. |
| Total Hindus | 40,380,168, | or | 100 | per cent. |
These figures are, however, subject to the correction that some even of the lower castes partially prohibit widow marriage, and this is represented by the Byâhut section, which appears in many of them. In the whole of the Behâr Provinces (Census Report, 200) the Musahars of the north-eastern area, with only 5·5 per cent. of widows amongst women between 15 and 40 years, are most addicted to widow marriage. The Thârus of Champâran, and the Dhobis, Lohârs and Dusâdhs of North-West Behâr, follow them very closely in this respect. ↑
72 Of the Panjâb Mr. Maclagan remarks (Report, 255) that “the practice of child marriage among girls prevails mainly in the east of the Province. It is primarily a Hindu practice, and is found most strongly developed in the districts where Hinduism is the prevailing religion; and in the Province generally it is much more common among Hindus than among Musalmâns. But the early marriage of girls has now become a matter more of custom than of religion, and the Musalmâns in Hindu districts are nearly as much addicted to it as the Hindus, while among Hindus in Musalmân districts it is almost as rare as among the Musalmâns. In fact, the Muklâwa is very little in vogue among Hindus anywhere in the extreme south and west of the Province.” The Bihâr returns (Census Report, 199) show that “the age of Kâyasth and Brâhman girls before they find husbands to be much higher than that assigned by popular opinion. The Râjput girl marries, like the Bâbhan and the aboriginal Thâru, a little later than the Dusâdh. So do the Nuniya, Lohâr, Kurmi and Kahâr, but only on an average a month or two later. The Dhânuk girl marries earlier than females in any other large caste in this area, though a year later than girls of low caste in North-East Bihâr.” ↑
73 Mr. Ibbetson shows that the difficulty of marrying among the Khatris of the Panjab is due to the strong law of hypergamy or necessity of marrying a girl in a higher grade than her husband, which prevails among them as well as among Brâhmans and hill Râjputs (Report, 356). This probably explains the fact in these Provinces. ↑
76 Hughes, Dictionary of Islam, 462, sqq. ↑
83 Henderson, Folklore of the Northern Countries, 38: Introduction to Popular Religion and Folklore, 151. ↑