[Polygamy.] 15. Polygamy is permitted both among Hindus and Muhammadans. As Mr. Mayne remarks [76]:—“One text of Manu seems to indicate that there was a time when a second marriage was only allowed to a man after the death of his former wife (V., 168; IX., 101, 102). Another set of texts lays down special grounds, which justify a husband in taking a second wife, and except for such causes it appears she could not be superseded without her consent (Manu, IX., 72–82). Other passages provide for a plurality of wives, even of different classes, without any restriction (Manu, III., 12; VIII., 204; IX., 85–87). A peculiar sanctity, however, seems to have been attributed to the first marriage.... It is now quite settled that a Hindu is absolutely without restriction as to the number of his wives, and may marry again without his wife’s consent, or any justification except his own wish.” There seems no doubt that a Muhammadan may marry as many as four wives: but the question is debated by the authorities. [77] In spite of this polygamy is most infrequent. The last Census shows 11,820,598 married males to 11,873,838 married females. Similarly in the Panjâb there are 101·2 wives to 100 husbands. The proportion of husbands who have more than one wife is probably under 1 per cent. [Marriage by capture.] 16. Something has already been said on the subject of marriage by capture. It may be well to consider if there are any facts which indicate that the people of Upper India in early times procured brides by force. Mr. McLennan, as we have seen, in his theory of marriage, starts with the stage of communal marriage next to polyandry, merging in the levirate. This stage attained, some tribes branched off into endogamy, some to exogamy. Exogamy was based on infanticide, and led to marriage by capture. [78] We have already seen the weakness of the evidence for the existence of a general stage of polyandry or communal marriage. 17. In describing the various forms of marriage Manu speaks of that known as Râkshasa:—“The seizure of a maiden by force from her house, while she weeps and calls for assistance, after her kinsmen and friends have been slain in the battle, or wounded, and their houses broken open, is the marriage called Râkshasa”. [79] 18. The difficulty in examining the apparent survivals of marriage by capture lies in determining which are indications of the usual maiden modesty of the bride, her grief at leaving home and her dread at entering a new family, and which are signs of violence on the part of the bridegroom and his friends.