[Ceremonies on the return of the bride.] 17. That same day the bridegroom brings his bride home in procession. When they reach his house two baskets are placed on the ground near the door, and they both step in these as they enter. That day the relatives and clansmen are entertained; and next morning disperse. A week after, the water jars (kalsa) which have been brought in the return procession are taken by the bride and bridegroom to an adjoining stream. The bridegroom first, not letting the bride see him, plunges his jar into the stream. She searches for it and fishes it out, and the bride plunges her jar in, which the bridegroom recovers. Both bathe and return to the house bearing the jars full of water, doing worship as they pass it to the shrine of the village gods (deohâr). When the bride brings her jar into the house she pours the contents of her jar over her mother-in-law and asks if she is satisfied with the match. The old woman gives her some trifling present. [Binding portion of marriage ceremony.] 18. The binding portion of the ceremony is the rubbing of red lead on the parting of the bride’s hair by the bridegroom. If a betrothal is annulled the bride-price is returned: but after the marking with red lead the marriage is final until the parties are regularly divorced. [Varieties of marriage.] 19. The forms thus described are known as the charhauwa or “offering” for virgin brides and sagâi for widows. Another recognised form is known as gurâwat, in which two men exchange their sisters in marriage. [86]