INDIA. PART II. institution still bet. theories of the stitution. (1) Division of land amongst families. HISTORY OF in connection with this marriage, is the idea of polyandry as an institution; an idea which is certainly Polyandry, an involved in the marriage of five brothers to one wife. existing in Thi- But this practice, repulsive as it is to all civilized ideas, whether Hindú or European, is still the custom amongst the Buddhists of Thibet; where the elder brother possesses the exclusive privilege of choosing a wife, who henceforth becomes the joint Three different wife of all the brothers of the family. The origin origin of the in- of this depraved institution has been ascribed to various causes. It is said to have been adopted as a means for preventing any undue increase in the members of the family; an object of some importance when the whole means of subsistence possessed by a family is drawn from a certain definite area of (2.) Absenteeism cultivated land. Again, it may have sprung up brothers on pas- amongst a pastoral people, where men are frequently away from their homes for many months at a time, either to seek new pastures for their cattle, or to dispose of the cattle amongst the people of the plains; and where, consequently, these duties would be undertaken by the brethren in turns, so that whilst some were away with the cattle, others would remain at home with the joint wife of the family. (3.) Scarcity of Amongst the ancient Kshatriyas, however, the praca military class tice may have arisen from another cause. They grants. were essentially a martial and a conquering race, of some of the turing expedi tions. women amongst of foreign emi amongst whom the ties of domestic life are always less valued than amongst a more industrious and settled population. They had migrated at some primeval epoch from their cradle in Central Asia to seek new homes to the eastward of the Indus; and under such circumstances they would naturally bring with them as few women as possible. But whilst INDIA. PART II. the sexual instinct will yield for a time to that more HISTORY OF imperious instinct which drives men to seek subsistence in a foreign soil, it will speedily find a gratification even in the most revolting practices, unless controlled by the dictates of sentiment or reason.1 Another institution in connection with the Pánda- The Swayamvara; origin of vas, is the Swayamvara of Draupadí, the lady to whom the institution. they were united. The Swayamvara has already been noticed, but a few additional explanations appear to be necessary. Amongst a military class, Women regardwhere women are pre-eminently looked upon as passive instruments of pleasure, and, consequently, as objects of value, they will be specially regarded as the prizes of skill or valour. In war, the wife or daughter of a vanquished enemy became the lawful prize of the conqueror, and was compelled to wait upon him as her lord and master. In In peace the daughter of a Kshatriya was permitted to choose a husband for herself amongst a crowd of candidates for her hand; or was given as a prize to that warrior who proved most skilful in the use of the bow, and who, consequently, would be the most powerful protector. The difficulty of reconciling 1 The earlier Buddhist legends preserved in the Mahawansi present a curious instance of these illicit marriages. Four brothers retired into the jungle with their five sisters, in order to make way for the succession of a younger son of their father by a young and favourite wife. They settled near the hermitage of Kapila the sage, dwelling in huts made of branches of trees, and subsisting on the produce of the chase. Ultimately, they appointed their eldest sister Priya to be Queen mother, and then each one married one of his sisters not born of the same mother. In this manner they founded the city of Kapilapur. The eldest sister Priya ultimately retired on account of leprosy and married a Raja of Benares. See ante, p. 69, note. This legend may be a Buddhist perversion of the more ancient Kshatriya tradition. It will be seen hereafter that the five Pandavas married Draupadí at the eity of Kampilya. According, however, to the Matsya Purána it was at the city of Kapila. HISTORY OF the institution of polyandry with that of the Swayamvara, will be duly indicated in the course of the INDIA. PART II. Decay of the two narrative. institutions of the Swayamva ra. Both have long since passed into disuse. Polyandry and As the Kshatriyas established themselves in the land, the true instinct which leads a man to seek for a wife, who shall be specially and entirely his own, gradually asserted itself, or only yielded in a later age to that mistaken idea of pleasure which leads the mere sensualist to indulge in a change of partners. At the same time, the feuds and bloodshed which frequently accompanied or followed a Swayamvara, in consequence of the jealous wrath which such assemblies were eminently calculated to excite, naturally led to the decline of the institution, and to the introduction of the custom of contracting infant marriages by which such outrages were effectually avoided. Tradition of the Beauty of With these preliminary explanations, the tradition of the Swayamvara of Draupadí may now be related as follows: Now when the Pándavas had departed out of the city of Ekachakrá, they journeyed to another city, where they found every man discoursing upon the approaching Swayamvara of the beautiful Princess Draupadí, the only daughter of Drupada, the Raja of Panchála. And all the people said that this damsel was the loveliest in all the world, and as radiant and graceful as if she had but just descended from the city of the gods; and that all the Rajas from the four quarters of the earth would be present at the Swayamvara, and would seek to win so beautiful a damsel for a wife. Then the five Pándavas were all deeply stricken by what The Pandavas they heard of Draupadí, and they all resolved to attend her Swayamvara; and they could not sleep all that night for umya to be their thinking of the damsel. And when it was early morning they and leave Kunti left their mother Kuntí at a house, under the charge of a resolve to at tend. Engage Dha family priest, in his charge. INDIA. PART II. The city of Kám Brahman whose name was Dhaumya, whom they had en- HISTORY OF gaged to be their Purohita, or family priest; and they set off with all speed for the city of Kámpilya, which was the city of the Raja Drupada. And when they reached that city they pilya. found a vast number of Rajas encamped, with a great host of troops and elephants, and multitudes of Brahmans, Kshatriyas, travelling merchants, showmen, and spectators. And there was set apart without the city a large plain en- The great plain. closed by barriers, in which the Rajas were to exhibit their suitors. skill in archery; and around the plain were many glittering Pavilions for the pavilions for the lodging of the more distinguished guests, and also raised galleries from whence to behold the performances. And at one end of the plain was a tall pole, and Swayamvara. on the top of this pole was a golden fish, and below the The golden fish. golden fish was a chakra ever whirling round; and the rule Rule of the of the Swayamvara was, that whoever discharged an arrow through the chakra at the first shot, and struck the eye of the golden fish, that man should be the husband of the daughter of Raja Drupada. Swayamvara. ings. dancers, show musicians, act After sixteen days of sports and feasting the morning of Morning of the the Swayamvara dawned upon the city of Kámpilya; and at the rising of the sun, gorgeous flags were waving in every Public rejoic quarter, and the city was awakened by the sounding of trumpets and beating of drums. Then all the people of the city gathered together upon the plain, and assembled round the barriers; and the well-armed soldiers of the Raja maintained the most perfect order, whilst dancers and showmen, Exhibitions of jugglers and musicians, actors and athletes, wrestlers and men, jugglers, swordsmen, delighted the spectators by their various per- ors, athletes, formances. Presently the Rajas and Chieftains took their swordsmen. appointed seats in the galleries; and there the Pandavas beheld their bitter enemies, who thought them dead, the Raja Duryodhana, the ambitious Karna, and many Kaurava Chieftains. There also were the two great Princes of the Catalogue of the Yádava tribe, reigning at Dwáraká,-the amorous Krishna, and his elder brother, the wine-drinking Balaráma. From the west came Jayadratha, Raja of Sindhu, and the two sons of the Raja of Gandhára. From the east came Vatsaraja, wrestlers, and Rajas. INDIA. PART II. HISTORY OF Raja of Kosala,-Jarásandha, Raja of Magadhá,—and Vasudeva, Raja of Paundra. From the south came Sisupála, Raja of Chedi,-Viráta, Raja of Viráta,-and Salya, Raja of Madra. Besides these were a host of other Rajas, too Feasting of the numerous to mention. And provisions of every sort were served up to the guests in the galleries; whilst cup-bearers went round distributing and sprinkling rose water, sandal, odoriferous woods, and other sweet perfumes. Rajas. Draupadi conducted into the area by her brother Dhrishtadyumua. Vedic hymns. After a while the moment arrived when the young Princess was to exhibit herself in all her loveliness to those who hoped to gain her for a bride; and the beautiful damsel was dressed in elegant array, and adorned with radiant gems, and led into the arena, carrying in her hand the garland which she was to throw over the neck of that fortunate hero who might have the fortune to win her to be his wife. Then the different quires of Bráhmans chaunted Vedic hymns to the glory and praise of the gods, and filled the heavens and the earth with the music of their prayers. After this, and amidst a universal silence, the Prince Dhrishta-dyumna, Dhrishta-dyum- who was the brother of Draupadí, stood by the side of his conditions of the resplendent sister, and proclaimed that whoever shot the arrow through the chakra in the first attempt, and struck the eye of the golden fish, should have the Princess for his wife. The Prince then told into the ears of Draupadí the name and na proclaims the Swayamvara. Recites the names and line age of his sister's lineage of every one of her suitors; and he also told her in suitors. The garland. Reluctance of the Rajas to trial. the hearing of all, that she must place the garland round the neck of that man who struck the fish, and accept him for her husband from that day. Dhrishta-dyumna then turned to the Rajas and Chieftains, and said:-" Here stands this lady, my sister; whoever feels confident in his skill and strength that he can hit the mark in a single trial, let him arise and fulfil the conditions of the Swayamvara." At these words the Rajas arose from their seats and apcommence the proached the pole on which the golden fish was fixed; and the chakra below it was ever turning round; and they viewed the strong and heavy bow from which the arrow was to be discharged. Now every man was jealous of the other, and yet for a long while no Chieftain would take up the bow, |