The Jewish law with regard to female captives was perfectly analogous to that of Manu; both declare them “lawful prize,” and both Moses and Manu establish rules sanctioning the marriage of such captives with the captors. “When a girl is made captive by her lover, after a victory over her kinsman,” marriage “is permitted by law.”[4.24.12] That forcible marriage in the Hindu law termed Rakshasa, namely, “the seizure of a maiden by force from her house while she weeps and calls for assistance, after her kinsman and friends have been slain in battle,”[4.24.13] is the counterpart of the ordinance regarding the usage of a captive in the Pentateuch,[4.24.14] excepting the “shaving of the head,” which is the sign of complete slavery with the Hindu.[4.24.15] When Hector, anticipating his fall, predicts the fate which awaits Andromache, he draws a forcible picture of the misery of the Rajput; but the latter, instead of a lachrymose and enervating harangue as he prepared for the battle with the same chance of defeat, would have spared her the pain of plying the “Argive loom” by her death. To prevent such degradation, the brave [641] Rajput has recourse to the johar, or immolation of every female of the family: nor can we doubt that, educated as are the females of that country, they gladly embrace such a refuge from pollution. Who would not be a Rajput in such a case? The very term widow (_rand_) is used in common parlance as one of reproach.[4.24.16] Manu commands that whoever accosts a woman shall do so by the title of “sister,”[4.24.17] and that “way must be made for her, even as for the aged, for a priest, a prince, or a bridegroom”; and in the admirable text on the laws of hospitality, he ordains that “pregnant women, brides, and damsels shall have food before all the other guests”[4.24.18]; which, with various other texts, appears to indicate a time when women were less than now objects of restraint; a custom attributable to the paramount dominion of the Muhammadans, from whose rigid system the Hindus have borrowed. But so many conflicting texts are to be found in the pages of Manu, that we may pronounce the compilation never to have been the work of the same legislator: from whose dicta we may select with equal facility texts tending to degrade as to exalt the sex. For the following he would meet with many plaudits: “Let women be constantly supplied with ornaments at festivals and jubilees, for if the wife be not elegantly attired, she will not exhilarate her husband. A wife gaily adorned, the whole house is embellished.”[4.24.19] In the following text he pays an unequivocal compliment to her power: “A female is able to draw from the right path in this life, not a fool only, but even a sage, and can lead him in subjection to desire or to wrath.” With this acknowledgment from the very fountain of authority, we have some ground for asserting that _les femmes font les mœurs_, even in