not have pushed their scheme beyond their own confines. To fashion society after one’s own pattern! How glorious! How hard! One can take pleasure and eulogize its furtherance, but cannot further it very far. The vehemence of my attack may seem to be unnecessary: but I can assure you that it is not uncalled for. There is a strong belief in the mind of orthodox Hindus that the Hindu Society was somehow moulded into the frame work of the Caste System, and that it is an organization consciously created by the _Shâstras_. Not only does this belief exist, but it is being justified on the ground that it cannot but be good, because it is ordained by the _Shâstras_ and the _Shâstras_ cannot be wrong. I have urged so much on the adverse side of this attitude, not because the religious sanctity is grounded on scientific basis, nor to help those reformers who are preaching against it. Preaching did not make the caste system, neither will it unmake it. My aim is to show the falsity of the attitude that has exalted religious sanction to the position of a scientific explanation. Thus the great man theory does not help us very far in solving the spread of castes in India. Western scholars, probably not much given to hero-worship, have attempted other explanations. The nuclei, round which have “formed” the various castes in India, are, according to them:—(1) occupation; (2) survivals of tribal organizations, etc.; (3) the rise of new belief; (4) cross-breeding and (5) migration. The question may be asked whether these nuclei do not exist in other societies and whether they are peculiar to India. If they are not peculiar to India, but are common to the world, why is it that they did not “form” caste on other parts of this planet? Is it because those parts are holier than the land of the Vedas, or that the professors are mistaken? I am afraid that the latter is the truth.