In order to prove my thesis—which really needs no proof—that some castes were formed by imitation, the best way, it seems to me, is to find out whether or not the vital conditions for the formation of castes by imitation exist in the Hindu Society. The conditions for imitation, according to this standard authority are: (1) That the source of imitation must enjoy prestige in the group and (2) that there must be “numerous and daily relations” among members of a group. That these conditions were present in India there is little reason to doubt. The Brahman is a semi-god and very nearly a demi-god. He sets up a mode and moulds the rest. His prestige is unquestionable and is the fountain-head of bliss and good. Can such a being, idolised by Scriptures and venerated by the priest-ridden multitude, fail to project his personality on the suppliant humanity? Why, if the story be true, he is believed to be the very end of creation. Such a creature is worthy of more than mere imitation, but at least of imitation; and if he lives in an endogamous enclosure, should not the rest follow his example? Frail humanity! Be it embodied in a grave philosopher or a frivolous housemaid, it succumbs. It cannot be otherwise. Imitation is easy and invention is difficult. Yet another way of demonstrating the play of imitation in the formation of castes is to understand the attitude of non-Brahman classes towards those customs which supported the structure of caste in its nascent days until, in the course of history, it became embedded in the Hindu mind and hangs there to this day without any support—for now it needs no prop but belief—like a weed on the surface of a pond. In a way, but only in a way, the status of a caste in the Hindu Society varies directly with the extent of the observance of the customs of _sati_, enforced widowhood, and girl marriage. But observance of these customs varies directly with the _distance_ (I am using the word in the Tardian sense) that separates the caste. Those castes that are nearest to the Brahmans have imitated all the three customs and insist on the strict observance thereof. Those that are less near have imitated enforced widowhood and girl marriage; others, a little further off, have only girl marriage, and those furthest off have imitated only the belief in the caste principle. This imperfect imitation, I dare say, is due partly to what Tarde calls “distance” and partly to the barbarous character of these customs. This [pg 93] phenomenon is a complete illustration of Tarde’s law and leaves no doubt that the whole process of caste-formation in India is a process of imitation of the higher by the lower. At this juncture I will turn back to support a former conclusion of mine, which might have appeared to you as too sudden or unsupported. I said that the Brahman class first raised the structure of caste by the help of those three customs in question. My reason for that conclusion was that