5. Marriage
As already stated, the Vidurs who are sprung from fathers of different castes form subcastes marrying among themselves. Among the Brāhman Vidurs also, a social difference exists between the older members of the caste who are descended from Vidurs for several generations, and the new ones who are admitted into it as being the offspring of Brāhman fathers from recent illicit unions, the former considering themselves to be superior and avoiding intermarriage with the latter as far as possible. The Brāhman Vidurs, to whom this article chiefly relates, have exogamous sections of different kinds, the names being eponymous, territorial, titular and totemistic. Among the names of their sections are Indurkar from Indore; Chaurikār, a whisk-maker; Achārya and Pānde, a priest; Menjokhe, a measurer of wax; Mīne, a fish; Dūdhmānde, one who makes wheaten cakes with milk; Goihe, a lizard; Wadābhāt, a ball of pulse and cooked rice; Diwāle, bankrupt; and Joshi, an astrologer. The Brāhman Vidurs have the same sect groups as the Marātha Brāhmans, according to the Veda which they especially revere. Marriage is forbidden within the section and in that of the paternal and maternal uncles and aunts. In Chānda, when a boy of one section marries a girl of another, all subsequent alliances between members of the two sections must follow the same course, and a girl of the first section must not marry a boy of the second. This rule is probably in imitation of that by which their caste is formed, that is from the union of a man of higher with a woman of lower caste. As already stated, the reverse form of connection is considered most disgraceful by the Hindus, and children born of it could not be Vidurs. On the same analogy they probably object to taking both husbands and wives from the same section. Marriage is usually infant, and a second wife is taken only if the first be barren or if she is sickly or quarrelsome. As a rule, no price is paid either for the bride or bridegroom. Vidurs have the same marriage ceremony as Marātha Brāhmans, except that Purānic instead of Vedic mantras or texts are repeated at the service. As among the lower castes the father of a boy seeks for a bride for his son, while with Brāhmans it is the girl’s father who makes the proposal. When the bridegroom arrives he is conducted to the inner room of the bride’s house; Mr. Tucker states that this is known as the Gaurighar because it contains the shrine of Gauri or Pārvati, wife of Mahādeo; and here he is received by the bride who has been occupied in worshipping the goddess. A curtain is held between them and coloured rice is thrown over them and distributed, and they then proceed to the marriage-shed, where an earthen mound or platform, known as Bohala, has been erected. They first sit on this on two stools and then fire is kindled on the platform and they walk five times round it. The Bohala is thus a fire altar. The expenses of marriage amount for the bridegroom’s family to Rs. 300 on an average, and for the bride’s to a little more. Widows are allowed to remarry, but the second union must not take place with any member of the family of the late husband, whose property remains with his children or, failing them, with his family. In the marriage of a widow the common pāt ceremony of the Marātha Districts is used. A price is commonly paid to the parents of a widow by her second husband. Divorce is allowed on the instance of the husband by a written agreement, and divorced women may marry again by the pāt ceremony. In Chānda it is stated that when a widower marries again a silver or golden image is made of the first wife and being placed with the household gods is daily worshipped by the second wife.