“Manu represents, indeed, all the castes of Hindu society, and their number is considerable, as the result of mixed marriages between the four original castes. According to him the four primitive castes by intermarrying in every possible way gave rise to sixteen mixed castes, which by continuing their inter-marriages produced the long list of the mixed castes. It is extremely doubtful, however, whether Manu meant to say that at all times the offspring of a mixed marriage had to enter a lower caste. He could not possibly maintain that the sons of a Brâhman father and a Vaisya mother would always be a physician or Vaidya, this being the name given by Manu to the offspring of these two castes. At present the offspring of a Sûdra father and a Brâhman mother would find no admission in any respectable caste. Their marriage would not be considered marriage at all. The only rational explanation of Manu’s words seems to be that originally the Vaidyas or physicians sprang from the union of a Brâhman father and a Vaisya mother, though this, too, is of course nothing but a fanciful theory. If we look more carefully we shall find that most of these mixed castes are in reality the professions, trades and guilds of a half-civilised society. They did not wait for mixed marriages before they came into existence. Professions, trades and handicrafts had grown up without any reference to caste in the ethnological or political sense of the word. Some of their names were derived from towns and countries where certain professions were held in particular estimation. Servants who waited on ladies were called Vaidehas, because they came from Videha, the Athens of India, just as the French call the “porteur d’eau” a “Savoyard.” To maintain that every member of the caste of the Vaidehas, in fact, every lady’s maid, had to be begotten through the marriage of a Vaisya and a Brâhmani, is simply absurd. In other cases the names of Manu’s castes were derived from their occupations. The caste of musicians, for instance, were called Venas from vîna, the lyre. Now, it was evidently Manu’s object to bring these professional corporations in connection with the old system of castes, assigning to each, according to its higher or lower position, a more or less pure descent from the original castes. The Vaidyas, for instance, or the physicians, evidently a respectable corporation, were represented as the offspring of a Brâhman father and a Vaisya mother, while the guild of the fishermen, or Nishâdas, were put down as the descendants of a Brâhman father and a Sûdra mother. Manu could hardly mean to say that every son of a Vaisya father and Kshatriya mother was obliged to become a commercial traveller, or to enter the caste of the Magadhas. How could that caste have been supplied after the extinction in many places of the Kshatriya and Vaisya castes? But having to assign to the Magadhas a certain social position, Manu recognised them as the descendants of the second