Of the Turko-Iranian tribes of the north-western frontier I need not speak at any length, since these tribes are all sturdy followers of the Prophet, and save that they are under British rule can hardly be said to belong to India at all. There is no likelihood that they will ever be received into the tolerant bosom of Hinduism, since, to the Indian proper, the Baloch and the Afghan are disagreeable and swaggering caterans, who have an innate scorn for the typical Hindu hierarchy of caste. Among these tribes it is martial ability and valour that win a man consideration and wives. Let us now turn to caste properly so called, the traditional social divisions of the Hindus. And first it is necessary to say something of the ancient Hindu theory of what caste is, and how it came into existence. As with the Hebrews, the religious literature of India contains a vast mass of what can only be called law, and perhaps, the most famous of Indian law books is the Institutes of Manu, a compilation of rules relating to magic, religion, law, custom, ritual and metaphysics. Even to this day, these branches of speculation and enquiry, so distinct to western imaginations, are apt to be confused together as a result of the pantheistic feeling which pervades Hinduism. The Institutes is a comparatively modern book, but it repeats ideas which are found in a more or less explicit form in early authorities[1]. In this book we are told that in the beginning of things the Pan-theos who "contains all created things and is inconceivable" produced by effort of thought a golden egg, from which he himself was born as Brahmā, the creator of the known universe. From his mouth, his arms, his thighs, and his feet respectively he created the four great leading castes, the Brāhman, the Kshatriya, the Vaiçya, and the Sūdra. These were, briefly, the priests, the warriors and gentlefolk, the traders, and the servile classes of human society. The other castes were gradually formed, the theory states, by intermarriages between these. The three higher castes were allowed to take wives from lower castes. When the caste of the mother was next below that of the father, the child took the caste of his mother and no new caste was formed. But where the difference of condition was greater than this, new castes were formed, lower than those of either parent. Some discrepancies of rank produced unions which were regarded as peculiarly offensive to human feelings and as tantamount to incestuous intercourse. These resulted in very degraded castes. Where the father married beneath him, the marriage was described as _anuloma_ or "with the hair." When a woman was guilty of a _mésalliance_, the marriage was called _pratiloma_ or "against the hair." The most disgraceful union of this kind was that between a Brāhman woman and a Sūdra man, the resulting offspring being relegated to the caste of Chandāl. The unfortunate Chandāl is described as "that lowest of mortals," and is condemned, as Sir H.