She allowed him to take her into the thick jungle, but she struggled with him, and her whole body shook with fear and desire as she felt his hands upon her breasts. A cry broke from her, in which joy and desire mingled with the fear and the pain:

'Aiyo! aiyo!'

 CHAPTER IV

In towns and large villages there are, especially among people of the higher castes, many rigid customs and formalities regarding marriages always observed. It is true that the exclusion of women no longer exists; but young girls after puberty are supposed to be kept within the house, and only to meet men of the immediate family. A marriage is arranged formally; a formal proposal is made by the man's father or mother to the girl's father or mother. There are usually long negotiations and bargainings between the two families over the dowry. When at last the preliminaries are settled and the wedding day arrives, it is a very solemn and formal affair. All the members of each family are invited; the bridegroom goes with his friends and relations to the house of the bride, and then conducts her in procession, followed by the guests, to his own house. Much money is spent upon entertaining, and new clothes and presents.

But in villages like Beddagama, these customs and formalities are often not observed. The young girls are not kept within the house; they have to work. The young men know them, and often choose for themselves. There is no family arrangement, no formal proposal of marriage; the villagers are too poor for there to be any question of a dowry.

And yet the villager makes a clear distinction between marriage and what he calls concubinage. In the former the woman is recognised by his and her families as his wife; almost invariably she is openly taken to his house, and there is a procession and feasting on the wedding day: in the latter the woman is never publicly recognised as a wife. Marriage is considered to be more respectable than concubinage, and in a headman's immediate family it would be more usual to find the women 'recognised' wives than 'unrecognised' wives. And though in the ordinary village life the 'unrecognised' wife is as common as, or even more common than, the 'recognised' wife, and is treated by all exactly as if she were the man's wife, yet the distinction is understood and becomes apparent upon formal occasions. For instance, a woman who is living with a man as his 'unrecognised' wife cannot be present at her sister's wedding. When a man takes a woman to live with him in this informal way, the arrangement is, however, 

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