The penalties which are inflicted by caste for violation of its rules are many and very severe. It is hardly too much to say that there is not on earth an organization more absolute in its power, more wide-reaching in its sweep of interests, and more crushing in its punishment, than is caste. In the first place, it so completely hems in the life of a man, imperatively prescribes for him the routine of life, even down to the most insignificant details, and thus shuts him up to his own clan, and with equal completeness cuts him off from the members of other castes, that it can reduce any recalcitrant member to certain and speedy obedience, simply because there is no one to whom he can flee for sympathy and refuge. Even if this whole system had not, as its first aim and achievement, the alienation of members of different castes, who is there among Hindus that would interfere with this function of a caste to discipline its members? For is not "Thou shalt obey implicitly thy caste," the first law of the Hindu decalogue, and the one most sincerely believed by all Hindus? The following are among the penalties inflicted upon one who is under the ban of his caste:—

All the members of his caste are prohibited from accepting his hospitality. Not even his own household are permitted to dine with him. He is boycotted, absolutely, by all his best friends, associates, and companions. Not one of them dares, under penalty of complete ostracism, to harbour or favour him. Nor will he be invited to their homes. They dare not receive him under the shelter of their roofs nor offer him food. More than once the writer has seen the bitter tyranny of caste brought to bear upon those who had abandoned caste by becoming Christians. Here is a youth known to the writer. He is a member of a respectable caste. He accepts the religion of Christ publicly as his own. His parents and brothers and sister will cling to him with the hope of bringing him back to the ancestral faith. But caste authority steps in. It forbids the family to receive the son and brother, or to offer him a morsel of food. In that household a sad war of sentiment is inaugurated. Parental love and family tenderness cling to the Christian youth; and is he not the hope of the family for the years to come? But to harbour him means to be outcast as a family; and how can they endure that? And are they not at heart loyal to the caste of their fathers? So the conflict runs on for months. One night only the tender heart of the sister compels her to defy caste to the extent, not of eating with the dear brother and companion of her youth, but so far as to bring him the remnant of their meal, not in one of the home vessels from which he had eaten so often as a Hindu in the past, but on a plantain leaf and behind the house!

Then, of course, comes the connubial ban whereby all the members of the caste are prohibited from giving any of their children in marriage to those of his household. To the Hindu who believes that marriage is not only the God-given right of every human being, but who also implicitly believes that it is a heavenly injunction whose fulfilment rests as a duty upon every father in behalf of his children, this interdict is the most oppressive of all. But it is enforced with heartless severity in every case; and any family which may defy the caste in this respect by entering into conjugal relationship with that of the one under ban, is at once outcast.

Another mighty resource of the organization, in this connection, is to interdict to the recreant member the use of all caste servants. For instance, the caste barber and washerman are commanded to serve him and his no longer. The severity of this interdiction cannot possibly be realized by westerners, who are not always dependent upon these functionaries. But in India every one depends upon the barber and washerman for their service even more than a westerner does upon the service of the butcher or the doctor. The Hindu never dreams of the possibility of doing for himself the duties performed by these caste servants for him. Moreover, the barbers and washermen of other castes would, under no circumstance, be allowed to render him the service thus prohibited to him by his own caste.

Add again to these inflictions the further one of complete isolation in times of domestic bereavement. Should a member of his family die, not one of the caste members is permitted to help in the last sacred rites for the dead. Even at that moment, when one would expect the icy barriers to melt away, the heart of caste is as hard and its severity as rigid as ever. The helplessness of a family under these circumstances is, to any one who is not a slave to the whole accursed system, most pitiful and heartrending.

Another caste penalty which has received undue public prominence of late is called prayaschitta, which means atonement. It is usually applied as punishment to those who have had the temerity to cross the ocean for foreign travel, business, or study. More correctly, it is rather a process of cleansing and ceremonial rehabilitation than an act of punishment. The exclusiveness of caste delighted in calling all foreigners Mlechhas, which, though perhaps not as vigorous a term as the Chinese sobriquet, "black devils," connoted, and still connotes, to the caste Hindu, "unclean wretches," contact with whom brings ceremonial pollution and sin. He who crossed the ocean would necessarily be debased by these defiling ones and would be, as a matter of course, engulfed in the pollutions of their life! To prohibit travel, which necessarily involved such sin and degradation, became therefore the concern of the ancient lawmakers of India. Hence the prayaschitta, under which the educated community of India chafe so much at the present time. For many of the best and most promising youth of India travel abroad or reside temporarily in England, with a view to perfecting their educational training so as to qualify themselves for highest positions of usefulness in the homeland. Others go abroad on business or to behold and study the wonders of western life and civilization. All men of culture and power in India, at the present time, are convinced of the evil and absurdity of this caste law, which is common to all castes, because it is a part of the general legislation of their religion. They decline to believe that it is either sin or pollution to go in search of the best that the West and the East have discovered and can bestow upon one, and that which is to-day doing most in the elevation and redemption of India herself. And many of them are defying this obsolete and debasing law of their faith. Many others are crying for a modern interpretation of the law—an interpretation which will explain away its bitterness and render it innocuous. For it is not simply or chiefly the reactionary and absurd character of this legislation which exasperates the intelligence of the land; it is the very offensive and revolting nature of the expiation which preËminently stirs up the rebellion. In former centuries of darkness, Hindus may have been willing to submit to the humiliation of eating the five products of the cow as an atonement for the supposed sin of sea-travel. The culture and intelligence of the present time is neither so abject nor so superstitious as to submit to this, without, at least, a vigorous protest. And yet, what the culture of India seeks to-day is not the abolishing of this law, which is equally repulsive to their taste and to their intelligence; it asks only that some way of avoiding the penalty may be found! And all that Hinduism and caste require of these foreign-travelled men is not an intelligent submission to its behests, but an outward observance of them. So the faith and its conservative defenders are satisfied to see these men of culture, as they return with the acquired treasures of the West, submit outwardly to this offensive rite, while their sensitive nature rises in rebellion against it. And these young scions of the East willingly practise this hypocrisy and submit to this indignity in order to live at peace with, and indeed to live at all in, their ancestral caste! It is only an illustration of the hollowness of the major part of the life of the educated community in this great land. Well may one exclaim, what can be expected from a people whose leading men of culture are living this double and mean life! This is verily "peace with dishonour"!