of the tall, fair-coloured, fine-nosed Aryan with the short-sized, dark-skinned, broad-nosed Dravidian; the latter type becoming more pronounced towards the lower strata of the social order.[4] Now, it was precisely in this part of India that mainly arose the body of literature which records the gradual rise of the Brahmanical hierarchy and the early development of the caste-system. The problem that now lay before the successful invaders was how to deal with the indigenous people, probably vastly outnumbering them, without losing their own racial identity. They dealt with them in the way the white race usually deals with the coloured race--they kept them socially apart. The land being appropriated by the conquerors, husbandry, as the most respectable industrial occupation, became the legitimate calling of the Aryan settler, the _Vaisya_; whilst handicrafts, gradually multiplying with advancing civilization and menial service, were assigned to the subject race. The generic name applied to the latter was _Sudra_, originally probably the name of one of the subjected tribes. So far the social development proceeded on lines hardly differing from those with which one is familiar in the history of other nations. The Indo-Aryans, however, went a step farther. What they did was not only to keep the native race apart from social intercourse with themselves, but to shut them out from all participation in their own higher aims, and especially in their own religious convictions and ceremonial practices. So far from attempting to raise their standard of spiritual life, or even leaving it to ordinary intercourse to gradually bring about a certain community of intellectual culture and religious sentiment, they deliberately set up artificial barriers in order to prevent their own traditional modes of worship from being contaminated with the obnoxious practices of the servile race. The serf, the _Sudra_, was not to worship the gods of the Aryan freemen. The result was the system of four castes (_varna_, i.e. "colour"; or _jati_, "gens"). Though the Brahman, who by this time had firmly secured his supremacy over the _kshatriya_, or noble, in matters spiritual as well as in legislative and administrative functions, would naturally be the prime mover in this regulation of the social order, there seems no reason to believe that the other two upper classes were not equally interested in seeing their hereditary privileges thus perpetuated by divine sanction. Nothing, indeed, is more remarkable in the whole development of the caste-system than the jealous pride which every caste, from the highest to the lowest, takes in its own peculiar occupation and sphere of life. The distinctive badge of a member of the three upper castes was the sacred triple cord or thread (_sutra_)--made of cotton, hemp or wool, according to the respective caste--with which he was invested at the _upanayana_ ceremony, or initiation into the use of the sacred _savitri_, or prayer to the sun