the walls of which are marked with rude figures drawn in red clay (geru). Over these the bridegroom pours some oil, and has to submit to a good deal of coarse practical jokes from the female relations of the bride. [132] Next morning is the khichari or ceremony of confarreatio, when the bridegroom and bride eat together. After this is the mânro hilâi or “shaking of the marriage shed.” The father of the bridegroom pulls up and pitches away one of the poles of the pavilion amid the shouts of his party. This may possibly be a survival of marriage by capture. On the bridegroom arriving at his house his sister, apparently with the same idea, blocks the door, and will not admit the bride until she gets a present. At the bridegroom’s house the kohabar ceremony, as above described, is again performed. A day or two after this, on a day fixed by the Pandit, some woman of the family takes the wreaths of mango leaves (bandanwâr) which decorated the door and the sacred water jar (kalsa), and throws them into a stream. The deities that preside over marriages are Gauri (Devi) and Ganesa. Images of them made of cow-dung are placed in the marriage shed, and are rubbed with a little of the red lead before it is applied to the head of the bride. A marriage can be broken off after the first embassage (puchhâwa) of the headman, but once the red lead is applied it is final. [Forms of marriage.] 13. The three forms of recognized marriage are the charhauwa and the sagâi for widows. There is also the gurâwat, or marriage by exchange, when two persons exchange sisters. [133]