The structure of society in India is, however, an exception to the general rule.  External security, or, in other words, the desire for political freedom has, to a great extent, become extinct wherever the principles of Brahmanism have succeeded in taking root.

These principles have been operating upon the Indian mind for thousands of years; their effect in the sphere of politics excited the wonder of the ancient Greeks, who tell us that the Indian peasant might be seen tilling his field in peace between hostile armies preparing for battle.  A similar spectacle has been seen on the plains of India in modern times.  But Brahmanism, while extinguishing the principle of liberty in all its branches, and exposing its adherents to the mercy of every conqueror, has succeeded, through the caste system, in bringing internal order, security, and peace to a high pitch of excellence.  This end, the caste system, like most other religious institutions, did not and does not have directly in view; but the human race often takes circuitous routes to attain its ends, and while apparently aiming at one object, is in reality securing another.  The permanent forces operating in society often possess a very different character from those on the surface, and when the complicated network in which they are always wrapped up is stripped from off them, we find that they are some fundamental human instincts at work in disguise.

These observations are applicable to the caste system.  This system, when divested of its externals, besides being an attempt to satisfy the mystic and emotional elements in the Indian heart, also represents the genius of the race engaged in the task of self-preservation.  The manner in which caste exercises this function in thus described by Sir William Hunter in His volume on the Indian Empire.  “Caste or guild,” he says, “exercises a surveillance over each of its members from the close of childhood until death.  If a man behaves well, he will rise to an honoured place in his caste; and the desire for such local distinctions exercises an important influence in the life of a Hindu.  But the caste has its punishments as well as its rewards.  Those punishments consist of fine and excommunication.  The fine usually takes the form of a compulsory feast to the male members of the caste.  This is the ordinary means of purification, or of making amends for breaches of the caste code.  Excommunication inflicts three penalties:  First, an interdict against eating with the fellow members of the caste; second, an interdict against marriage within the caste.  This practically amounts to debarring the delinquent and his family from respectable marriages of any sort; third, cutting off the delinquent from the general community by forbidding him the use of the village barber and washerman, and of the priestly adviser.  Except in very serious cases, excommunication is withdrawn upon the submission of the offender, and his payment of a fine.  Anglo-Indian law does