condition of the Lingayats, an account which shows how the scholar, the linguist, and the administrator can work together to find materials for the anthropologist. Dr Fleet's examination of ancient inscriptions has thrown much light on the origin of the sect, but the author of the Report holds that there may be some reason to think that the sect is much older than is commonly supposed. In any case, they are already divided into three great groups, comprising many subdivisions. (4) _Castes formed by crossing_ come aptly to show that there was some basis for Manu's theory of caste after all. Castes, nowadays, increase by fission, by throwing off sub-castes, and one species of these sub-castes is created by mixed marriages. This tendency, curiously enough, is most evident in Dravidian tribes, such as the Mundās, which are not yet wholly Hinduised, but have been affected by Hindu example. So far as I know, these mixed castes do not occur among the Mongoloid peoples, and I have come across cases where a member of an aboriginal tribe has been accepted into the caste of a Hindu girl he has married. In one case, within my own experience, the bridegroom had begun as an animist, had become Christian, and finally entered by marriage into the quite respectable Koch caste. One interesting caste in Bengal, that of the Shāgirdpeshas, owes its origin to concubinage with the so-called slaves, the women of tenants surrounding a homestead who pay their rent in service. This, it will be observed, is a caste of illegitimacy, in which the relationship between the legitimate and illegitimate children of a man of good caste is recognised, but the two are not allowed to eat together. The classical instance of a mixed caste is the Khas of Nepāl, said to be the result of very ancient intermarriages between Rājput or Brāhman immigrants and the Mongolian "daughters of men." [Illustration: _Plate IV_ Banjara women (_Mirzapur district_)]