I now come to the ethnography as distinguished from the ethnology of India. Of anthropometry and the lessons to be learnt from it, I have no personal experience, and have had to borrow my materials at second-hand. But with the great system of caste, its workings, its manifold ramifications, everyone who has lived in India has come into more or less close contact. How important caste is in the social life of the country may be easily inferred from this little fact. I once asked the late Navin Chandra Sen, then the most popular of Bengali poets, if he would attempt a definition of what a Hindu is. After many suggestions, all of which had to be abandoned on closer examination, the poet came to the conclusion that a Hindu is (1) one who is born in India of Indian parents on both sides, and (2) accepts and obeys the rules of caste. Hinduism is, roughly speaking, the religion of the Aryo-Dravidians, the upper and fairer classes among whom regarded the aborigines, matrimonially, much as white Americans regard their negro fellow citizens. It has spread over nearly the whole of India and is still spreading, usually but not always, carrying with it one of the Indo-European languages of India. It is the religion and social system of races and classes which consider themselves intrinsically superior, and practise a traditional kind of eugenics, of race preservation. Humbler or more barbarous races are admitted on various conditions into caste, sometimes into higher, sometimes into lower positions. The process is one of that kind of "legal fiction" with which students of Roman law are familiar. It is a process of unification and, at the same time, of social segregation. I have already alluded to the suggestion that caste-divisions are horizontal, as it were, compared with the geographical divisions of races. But it is always dangerous to make general statements about three hundred millions of people scattered over so large an area as India. There are Brāhmans in every part of India, and these usually trace their origin back to the sacred midland where Hinduism came into being. They may be, and probably are, the descendants of the missionaries by whom the religion of the Hindus is, imperceptibly and without open proselytism, spread abroad. Something corresponding to a warrior caste and a caste of scribes is to be found in most provinces, and many of these either claim to be migrants, or have been admitted by adoption into the privileges of warrior or writer blood. But there are many castes which are purely local, even in name, and are not found elsewhere than in the places where they were admitted into the Hindu community. Many closely printed pages in the Census Reports of each province and state enumerate and describe the thousands of castes revealed by the numbering of the people. It is, of course, only possible to give a very vague and general idea of some of the classes into which the castes of India may conveniently be divided.