“I believe he is a Dakhin Rarhi,” answered Kanto Babu.

“But I am an Uttar Rarhi,” remarked Kumodini Babu.  “Is not that a fatal objection?”

For the benefit of non-Hindu readers I may explain that Kayasthas are split into clans—­probably a survival of the tribal organisation which preceded the family almost everywhere.  According to tradition, a King of Bengal named Adisur imported five Brahmans, and as many Kayastha servants from Kanauj in Upper India.  From the latter are descended the Ghosh, Basu, Mitra, Guha, and Datta families.  The first four are generally recognised as Kulin (Angl., “aristocratic”) Kayasthas, while the Dattas and seven other families are known as Sindhu Maulik—­“coming of a good stock”.  Adisur and his companions found 700 Brahmans and the same number of Kayasthas already established in Bengal.  These are the supposed ancestors of a large number of Kayastha families still termed Saptasati, “the Seven Hundred”.  The ancient Greeks reckoned their neighbours beyond the Hellenic pale as “barbarians”.  So Brahmans and Kayasthas of Central Bengal styled their congeners north of the Ganges Rarh, or “uncivilised”.  The epithet survives in Uttar (north) and Dakhin (south) Rarhi, but has lost its offensive meaning.  Barendra is another phrase for the inhabitants of a tract north of the Ganges, which answers to the modern districts of Rajshahi, Pabna, and Bogra.

Kanto Babu was evidently perplexed; but after reflecting for a short time he asked, “Now why should such a trifling matter cause any trouble whatever?  The time has long since passed away when arbitrary difference of clan was considered a bar to marriage among Kayasthas.”

“You are quite right,” was Kumodini Babu’s reply, “and personally I am above these old-fashioned prejudices.  My daughter-in-law may be Dakhin Rarhi, Banga-ja, or Barendri for all I care, provided she be comely, well-mannered and come of good stock.  But will Sham Babu be equally tolerant?”

“That I can’t say until I have consulted him,” answered Kanto Babu.  “One thing more I must know.  What is your idea of Dena Paona (a word answering to our ’settlements’)?”

“Ram, Ram!” exclaimed Kumodini Babu.  “Am I the man to sell my son for filthy lucre?  I hear that Calcutta folks occasionally do so, but I am quite opposed to the custom.  Should Sham Babu agree to this match, I will make no stipulations whatever as to a money payment.  He is in very moderate circumstances, and may give whatever he chooses.  Please see him at once and let me have his decision.”

Kanto Babu promised to do so and withdrew, inwardly chuckling over his diplomacy.

Sham Babu called on him the same evening to learn its issue.  He was delighted to find that Kumodini Babu was not averse to the match, but his face fell on hearing of the difference of clan.  Observing his agitation, Kanto Babu observed gently, “I don’t see why a matter, which is not even mentioned in our Shastras (holy books), should cause one moment’s hesitation.  Pluck up your courage, man, and all will go well.”