gaudy, and suitable to the occasion. The bridegroom,if he belongs to either of the superior gōtras, carries a dagger or sword placed in his cummerbund (loinband). A song which is frequently sung at weddings is known as the song of the seven virgins. The presence of a Basavi at a wedding is looked on as a good omen for the bride, since a Basavi can never become a widow."
In some places, a branch of Ficus religiosa or Ficus bengalensis is planted in front of the house as the marriage milk-post. If it withers, it is thrown away, but, if it takes root, it is reared. By some Bēdars a vessel is filled with milk, and into it a headman throws the nose ornament of a married woman, which is searched for by the bride and bridegroom three times. The milk is then poured into a pit, which is closed up. In the North Arcot Manual it is stated that the Bōya bride, "besides having a golden tali tied to her neck, has an iron ring fastened to her wrist with black string, and the bridegroom has the same. Widows may not remarry or wear black bangles, but they wear silver ones."
"Divorce," Mr. Mainwaring writes, "is permitted. Grounds for divorce would be adultery and ill-treatment. The case would be decided by a panchāyat (council). A divorced woman is treated as a widow. The remarriage of widows is not permitted, but there is nothing to prevent a widow keeping house for a man, and begetting children by him. The couple would announce their intention of living together by giving a feast to the caste. If this formality was omitted, they would be regarded as outcastes till it was complied with. The offspring of such unions are considered illegitimate, and they are not taken or given in marriage to legitimate children. Here we come to further social distinctions.
