elsewhere.[43] The well-to-do Pariah (and in the Nuggur division of Mysore I am told there are many such) receives that respect which is invariably paid to those who have much substance. He no longer stands respectfully without the veranda of a farmer of ordinary position, but takes his seat in the veranda itself, and on terms of perfect equality. But the farmer will not eat with his visitor, nor give him his daughter in marriage. This to us would be a disagreeable reflection, no doubt; but, in their present political state, I cannot see that the happiness or prosperity of the people is in any way affected by these facts, nor am I aware that any one has attempted to prove that the natural comforts of the people have been in any way lessened by these social separations. Turning now to glance at the way in which caste laws are sometimes set aside, it is impossible to avoid suspecting that the instances given of caste feeling in these respects, though perhaps true in themselves, are not fair examples of what would universally occur in cases of emergency even with the most caste-observing people in India. From the instances given (and those most commonly given refer to natives preferring to die of thirst rather than take water from the hands of a person of inferior caste), people are led to believe that under no circumstances will a breach of caste take place, or be overlooked if it does take place, by members of the caste. But the illustration I have to give seem to point to a contrary conclusion, and if that is the case with people whom I know to be extremely strict, it seems very probable that we have adopted some very exaggerated notions as to the rigidity of caste laws. And what has contributed not a little to these delusions is, that tricky servants frequently make caste a most convenient pretence for avoiding to do this or that, or as an excuse wherever an excuse is for any purpose convenient. But however all this may be, the reader may form his opinions from the following cases.