I am ready to allow that the Katdri ceremony, a

symbol of recognised union, like our wedding ring, or

the exchanged garlands of the Indian Gliandarva rite,

' Mr. Howin ays that lh« paii «■? Tiffin Milkn "for the timi beng"
(P- I79)> thoug)) the csHiciaiion icenu Xa be pennanenC. May giils Tfpfa
flfa!*H—" scBled " to n mnn— have jcLaiions with olher men before Jhcii actual
marriaEt, and wiih whM men? We are not lold, but a girl cannot be i,
Piri-iairu before sie is Ti/^ Ma/ku. If Pirratint "arbei thtougli Uie
e»chan£e by btotheri of their tvivts " <p. iSi), how <»n an uocnairled rnan
who has no wife become a Pirraurmf He does, Wheo JSrrauru people
aie " re-aJlolted " (p. i8j(, does the old canncctkon persist, oris il broken, of
U It merely in being for the feitive ocouion I How does the jei.loBs]r of the
Pirrauru, which is great, like the change? Th^e questions, and mary mofe.
Me aaVcd by Mi. N. W. Thomis.
PIRRAURU MODIFIES ACTUAL WEDLOCK 53

constitutes, in a sense, marriage, or a qualified union
recognised by public opinion. But it is a form of union
■which is arranged subsequent to the Tippa Malku cere-
mony of permanent betrothal and wedlock. Moreover,
it is, without a shadow of doubt, subsequent in time and
in evolution to the "specialising" of one woman to one
man in the Tippa Malku arrangement. That arrange-
ment is demonstrably more primitive than Pirrauru, for
Pirrauru is unthinkable, except as a later (and isolated)
custom in modification of Tippa Malku.
