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NOVEMBER, 1877.)
POLYANDRY IN NORTHERN HINDUSTAN
315
wards whenever the girdle is taken off or put on again. (Kurdah-Avertá iv.) The sacred shirt and girdle are the two most important outward signs and symbols of Pârsfism, and an impostor laying claim to the privileges of the Zoroastrian religion would be instantly detected by the absence of those signs, or by his wrong use of them. But they are far more than outward signs,--they are supposed to serve as a kind of spiritual panoply. Unprotected by this armoura man would be perpetually exposed to the assaults of evil spirits and demons, and even be liable to become a demon himself. The shirt is made of the finest white linen or cambric. It has a peculiar form at the neck, and has a little empty bag in front to show that the wearer holds the faith of Zoroaster, which is supposed to be en- tirely spiritual, and to have nothing material about it. The second shirt has also two stripes at the bottom, one on each side, and each of these stripes is separated into three, to represent the six divisions of each half-year.
It has also a heart, symbolical of true faith, embroidered in front. The kustí or girdle is made of seventy-two interwoven woollen threads, to denote the seventy-two chapters of the Yasna,
bat has the appearance of a long flat cord of pure white wool, which is wound round the body in three coils. Each end of the girdle is divided into three, and these three ends again into two parts. Every Parsi ought to take off this girdle and restore it to its proper position round the body at least five times a day. He has to hold it in a particular manner with both hands; and touching his forehead with it to repeat a prayer in Zand invoking the aid of Ormazd (AhursMazda) for the destruction of all evil beings. evil doers, especially tyranical rulers, and imploring pardon for evil thoughts, evil words. and evil deeds. The girdle must then be coiled round the body three times and fastened with two particular knots (said to represent the sun and moon), which none but a Parsi can tie in a proper manner. Every Pårsi boy is taught the whole process with great solemnity at his first initiation. When the ceremony. is concluded the high-priest pronounces a benediction, and the young Pârsî is fror that moment admitted to all the rights and privileges of perhaps one of the most flourishing and united communities in the world,
Oxford, June 1877.
ON THE QUESTION WHETHER POLY ANDRY EVER EXISTED IN
NORTHERN HINDUSTÂN.
BY JOHN MUIR, D.C.L., LLD., Ph.D., EDINBURGH. In reference to the conclusion which in a former tain restrictions. I allude to the practice of a article* I have drawn from the story of Drau- widow cohabiting with a brother-in-law, which padi, that, though polyandry had died out in seems to be referred to in Rigveda, x. 40. 2. the plains of northern Hindustan at the period (See my Original Sanskrit Tests, vol. V. p. when the Mahábhárata was compiled, it yet 459.) Manu allows such unions of a widow with appears to have existed there at a remoter a brother-in-law, or other relative of her deceased period, a learned friend has stated to me that husband, to continue only till one, or at most he donbts “whether polyandry ever was an two, sons have been begotten, and declares that Aryan custom, and can be sanctioned by texts they must then cease (ix. 59-62). In the verses or inferences from the Vedas." I do not pretend which follow (64-68), he either restricts such to have examined the Vedic hymns and Bráh- temporary unions to classes below the twicemanas with a view to discover whether they born, or (in contradiction with what precedes) contain allusions to any practices connected with condemns them altogether the relations of the sexes which were disap- But the question arises whether the comproved, or had fallen into disuse, at a laterpilers of the Vedas and Brálmanas would be period. I am only aware of one custom which likely to bring forward anything found among appears to have existed in the Vedic age, al- the materials at their disposal which had bethough under what conditions does not appear, come obsolete, or which clashed with their own while it is only recognized by Manu under cer- ideas of what was proper or laudable. We do,
• In the September part of this journal, ante, p. 260a, and p. 262b.
