In a moral point of view, the effects of this distinction are equally mischievous. Far from promoting a spirit of benevolence and good fellowship between man and man, it has a natural tendency to engender hostile feelings, which cannot fail to militate against the best interests of humanity. Should a Hindoo of inferior caste happen to touch one of superior caste, while the latter is cooking or eating, he throws away everything as defiled. Even in cases of extreme sickness, the one will seldom condescend to drink water out of the hands of the other. There are also instances on record in which two Hindoos of the same caste refuse to eat together, simply because they belong to two several _dalls_ or parties; in the villages especially this partisan feeling is sometimes carried to so great a length that no party will scruple to blast the fair fame of their antagonists by scandalous accusations and uncalled-for slanders. Thousands and thousands of Rupees are spent in securing the favors or alliance of the _Koolins_--the great arbiters of caste,--and he who by the power of his purse can enlist on his side a larger number of these pampered _Koolins_, generally takes away the palm. The hard struggle for the attainment of this hollow, ephemeral distinction, instead of stimulating any noble desire or laudable ambition, almost invariably terminates in fostering an antagonistic spirit, which is decidedly opposed to the laws of good fellowship and the general brotherhood of mankind. Genuine charity can never exist in such an unexpansive state of society, and mutual love is torn in shreds. If the original founder of the system had calmly and soberly considered, apart from selfish motives, a tithe of the evils which the caste system was calculated to inflict on society, he would, I make no doubt, have paused before imposing on Hindoo society the fetters of caste servitude.