spreading wider and wider ever since throughout the continent of India, absorbing one after another, and to some extent civilising, every indigenous race with whom they are brought into contact, raising the choice spirits of the various tribes into the rank of Brâhman, Chhatri, and leaving the rest to rise or fall into the social scale according to their capacities and opportunities.” 3. It is unnecessary to follow Mr. Nesfield through his detailed analysis of the stages through which this differentiation of function was developed. The example, as he attempts to show, [27] was given by the Brâhman, who developed from the primitive house priest into the hierophant with the increasing intricacy of his ritual. His example was followed by the Kshatriya, the trader, the agriculturist, and the artisan. Many facts will be noted in succeeding pages illustrative of this process of development. [The fair and the dark races.] 4. The remarks on the evidence from anthropometry will have shown that there is proof of the stratification of the existing races; and we must not overlook the possibility of the basis of caste being found to some extent in the antipathy between the fairer and the darker race which comes out so strongly through the whole range of early Indian myth. This is not directly opposed to the occupational theory of the origin of the caste system, because even its most ardent advocates admit that it began with an attempt on the part of the priestly class to exclude outsiders and monopolise the right to perform worship and sacrifice.