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THE JAINA LAW her Stridhana (Slokas 83 to 87), which, on no account, can be taken by anyone (Sloka 88). In the matter of adoption, her powers are co-extensive with those of the husband alive (Slokas 39, 40, 42, 43) or dead (Sloka 73). As a widow, when the son dies in his parents' lifetime, her position is not intolerable; and, considering the conception of a woman's position even under the Roman Law, the restrictions are really mild (Slokas 111-115).
Only in one place the modern champion of woman's rights may shrink back aghast, in Sloka 13, whére, in illustrating moveable property, the ascetic Bhadrabahu gives "silver, gold, ornaments, clothes, cattle, women, etc.” But in the bad, old days, slavery in some form or other did exist, and the "women" meant are most likely servants and dåsts attached to the house.
Before I have done with the introductory remarks, a dictum acted upon by all the courts of law may be considered. I mean the dictum that Jainas are prima facie governed by Hindu Law. To a certain extent the tacit assumption underlying this doctrine is that Jainas form a part of the nondescript agglomeration of families and races and fragments of families and races who have been born or domiciled in India during mang millenniums of history, and that at some point of time or other, the Jainas, like a ripe but rebellious fruit, fell away and
