We then inquired more particularly into the origin of caste, and, having seen that it never could have originated in the way our missionaries suppose it to have done, we hazarded a conjecture as to the way in which it probably did originate, and saw grounds for supposing that the distinctions of caste came naturally about, and that they were in principle calculated to effect exactly the same ends that the Jewish lawgivers had in view when they framed that Levitical law which effectually prevented the Jews from mingling socially with the races they lived amongst.  We then looked at caste from a sanitary point of view, and came to the conclusion that in consequence of the carrion-eating habits of the lowest castes, and of their liability to transmit the germs of disease, the rules which prevented them from coming into contact with the higher castes, either in the way of taking the Sacrament, or in any other way, are of the greatest value.  We next inquired into the effects of caste as regards social intercourse, and especially as regards the exercise of hospitality amongst people of different castes, and saw reason to think that the restrictions of caste, with, perhaps, the exception of the very lowest, formed no bar whatever to the exercise of hospitality.  Glancing subsequently at the action of caste feeling in confining the sympathies of individuals more especially to the members of their own caste, we came to the conclusion that, though caste had undoubtedly the effect of contracting the feelings within a narrow circle, there was to be found a compensating advantage in the fact that the claims of caste produced, in the aggregate, a greater amount of charity, and, in short, were calculated to produce a better general result than would be arrived at in the absence of caste feelings.  And as illustrations of the advantages of this caste feeling, we pointed to the fact of there being no poor-houses in India, and especially to the Jews in England, as affording an example of the favourable effects of caste feeling.  After this, we pointed to the fact that, though caste had the effect of keeping one caste or order of men above another, it had also a levelling tendency within each caste, and produced an important point of equality which no poverty can destroy.  We then took into consideration some facts which seemed to show that families could raise themselves to a higher rank in society by adopting the purer habits of the classes above them; and we also saw that the influence of wealth does, to a very great degree, elevate a man of low caste in the social scale.  We next saw reason to suppose that we have hitherto been labouring under very exaggerated notions as to the stringency of caste regulations, and two instances were given to illustrate the way in which caste laws are sometimes set summarily aside.  And, finally, we pointed out, and gave some illustrations to prove, that with most of our countrymen who have either tried to introduce new customs or in any way to alter native habits of action, caste has ever been made, and very unjustly made, the common scapegoat.