In course of time, as the descendants of these castes grew numerous, the injustice and disorder grew also. Though there were no intermarriages among them, yet some children were born from what they emphatically call “unnatural connection.” These children were termed “Burno sunker,” corrupted blood. Measures were readily taken to remodel the society, as well as to put a stop to the promiscuous connections, which were so common then that distinction of castes seemed to groan under its pressure, by lengthening the structure of the caste system, and bringing the “corrupted blood” within its jurisdiction. And, agreeably to the original method, some fixed profession was enjoined upon them. Hence, at the present day there are thirty-four castes; each stands on a separate and distinct ground from its neighbor. Let us trace them in their respective professions. We often see two or three low castes do the same business, while others have some subdivision in them. 1. Brahmun, priest; 2. Aucherjeă, astrologers; 3. Boid-tho, physicians; 4. Kais-th, clerks; 5. Suth-goap, farmers; 6. Goap, dairymen; 7. Napith, barber; 8. Nundy, dealer in salt; 9. Talēē, common storekeeper; 10. Kormo-kar, blacksmith; 11. Sorno-kar, goldsmith; 12. Tonth-boy, weaver; 13. Koy-borth; 14. Moduck, confectioner; 15. Rojock, washer; 16. Sooth-rodar, carpenter; 17. Coomar, idol-maker, potter, &c.; 18. Poto, painter; 19. Mălā, fisher on the river; 20. Jālā, fisher in artificial ponds, as well as in the river; 21. Doolā, bearer; 22. Bagthēē, fish-seller; 23. Joogy, weaver and priest of commonplace idols, whom the Brahmuns are forbidden to attend to; 24. Barooē, pan-leaf cultivator; 25. Chundal, publican, always mason; 26. Moochēē, shoemaker; 27. Kaŏra, hog-keeper; 28. Bathea, fowler; 29. Moortho-roras, funeral-place cleaner; 30. Harie, women who do the business of nurses to the infants till twenty-one days from their birth; 31. Dome, basket-maker; 32. Nag, snake-charmer; 33. Bānā, banker; 34. Shooree, wine-seller. Perhaps some may question whether the member of one caste is able to change his caste or not. I say, no. In other countries, a man from an obscure origin can possibly exalt himself to a conspicuous footing in society, by means of his opulence, learning, experience, &c.; but in India there are impregnable walls between the castes, so that nobody can exalt himself to a caste higher than his own. When we come to examine well the caste system of the Hindoos, we are led to think that it is something like the dispensation of nature in one respect. It is impossible to transform a dog into an ox, a deer into a camel, or a horse into an elephant; indeed, there is the same difficulty in attempting to make a weaver out of a barber, a physician out of a shoemaker, and a Brahmun out of a physician. To confirm the remarks just made, I will bring an instance from the Hindoo antiquity, and present it to the reader to show the impracticability of changing one’s caste for a higher one.