Page:A history of Sanskrit literature (1900), Macdonell, Arthur Anthony.djvu/266

 and soon proceeds to the most important sacrament of his life, marriage. The main elements of this ceremony doubtless go back to the Indo-European period, and belong rather to the sphere of witchcraft than of the sacrificial cult. The taking of her hand placed the bride in the power of her husband. The stone on which she stepped was to give her firmness. The seven steps which she took with her husband, and the sacrificial food which she shared with him, were to inaugurate friendship and community. Future abundance and male offspring were prognosticated when she had been conducted to her husband's house, by seating her on the hide of a red bull and placing upon her lap the son of a woman who had only borne living male children. The god most closely connected with the rite was Agni; for the husband led his bride three times round the nuptial fire—whence the Sanskrit name for wedding, pari-ṇaya, "leading round "—and the newly kindled domestic fire was to accompany the couple throughout life. Offerings are made to it and Vedic formulas pronounced. After sunset the husband leads out his bride, and as he points to the pole-star and the star Arundhatī, they exhort each other to be constant and undivided for ever. These wedding ceremonies, preserved much as they are described in the Sūtras, are still widely prevalent in the India of to-day.

All the above-mentioned sacraments are exclusively meant for males, the only one in which girls had a share being marriage (vivāha). About twelve of these Saṃskāras are still practised in India, investiture being still the most important next to marriage. Some of the ceremonies only survive in a symbolical form, as those connected with religious studentship.