terms of intimacy sprang up which never could have existed under any other circumstances.  And further, when it is taken into consideration that I have employed the poorer of the better castes in various capacities on my estates, and a large number of the Pariahs, or labourer caste, it seems pretty clear that I ought to be a tolerably competent judge as to whether caste did or did not exercise a favourable influence on the morals of the people.  Now, as regards one department of morals, at least, I unhesitatingly affirm that it did, and that, as regards the connection of the sexes, it would be difficult to find in any part of the world a more moral people than the two higher castes of Manjarabad, who form about one-half of the population, and who may be termed the farming proprietors of the country.  Amongst themselves, indeed, it was not to be wondered at that their morality was extremely good, as, from the fact of nearly everyone being married at the age of puberty, and partly, perhaps, from the fact of their houses being more or less isolated, instead of being grouped in villages, the temptations to immorality were necessarily slight.  Their temptations, though, as regards the Pariahs, who were, when I entered Manjarabad, merely hereditary serfs, were considerable; and there it was that the value of caste law came in.  Caste said, “You shall not touch these women;” and so strong was this law, that I never knew of but one instance of one of the better classes offending with a Pariah woman.[32] Some aversion of race there might, no doubt, have been, but the police of caste and its penalties were so strong that he would be a bold man indeed who would venture to run any risk of detection.  To give an idea of how the punishment for an offence of this kind would operate, it may be added that, if one of the farming classes in this country, on a case of seducing one of the lower, was fined by his neighbours L500, and cut by society till he paid the money, he would be in exactly the same position as a Manjarabad farmer would be who had violated the important caste law under consideration.  Here, therefore, we have a moral police of tremendous power, and the very best proof we have of the regularity with which it has been enforced lies in the fact that the Pariahs and the farmers are distinguished by a form and physiognomy almost as distinct as those existing between an Englishman and a negro.  Caste, then, as we have seen, protects the poor from the passions of the rich, and it equally protects the upper classes themselves, and enforcedly makes them more moral than, judging from our experience in other quarters of the globe, they would otherwise be.