The results of the caste system in India are many and manifest. It has sown its seed for many centuries and to-day reaps a rich harvest in life and conduct. It should not be assumed, and it cannot be asserted, that this great system has always been an unmixed evil to the people of this land.

No organization which has bound by its fetters for eighty generations nearly a sixth of the population of the globe, and which continues to grip them to-day with tyrannical power, can be devoid of any redeeming feature. The very perpetuity and prosperity of the scheme argues for its possession of some rational features, originally connected with it, which gave it sanction to the myriads who have submitted to its reign over them. But it is exceedingly difficult to discover that excellence which originally commended it to the people of this land. Nor do the writings of those who have striven to defend the system assist us in making this discovery. A modern Brahman defence by Jogendra Nath Bhattacharya (see "Hindu Castes and Sects," pp. 1-10) gives only one ray of light upon the subject when he observes that "the legislation of the Rishis was calculated not only to bring about union between the isolated clans that lived in primitive India, but to render it possible to assimilate within each group the foreign hordes that were expected to pour into the country from time to time." In those remote days when weakness through isolation threatened their very existence, and when there was no possibility of a general union of all the people for defence, thorough organization of clans into castes brought strength and confidence and was a conspicuous blessing. It was in those days a convenient and effective way of enforcing religious obligations upon the heterogeneous clans. It also was then probably useful in preserving purity of blood among the higher races, and in conserving the nobility of the Aryan who was destined to rule the mixed races of India for many centuries.

Nor is the system without possibilities of good in modern times, as was illustrated recently by the action of a prominent North India caste in prohibiting large expenses in marriage and in raising, by legislation, the limit of the marriageable age of its girls.

But, alas, any good that may possibly inhere in the system has largely remained in posse rather than in esse. The history of caste has been one of evil, and it is no wonder that such a fair-minded writer as Mr. Sherring, who has probably made a more thorough study of the subject than any other man, should call the organization "a monstrous engine of pride, dissension, and shame" (see Preface to his "Hindu Tribes and Castes"). Considering the subject, therefore, in its bearing upon the life of India to-day, and studying its results as we now find them among all classes of the people and in their definite bearing upon the future of the land, we are compelled to pronounce against it at all points.

It is, in the first place, the source of interminable discord and dissension all over the land. It not only arrays caste against caste; but bitter animosity is the order of the day among the subdivisions of castes. In every one of the numberless castes in the land there are divisions and subdivisions galore. And while the Sudras acknowledge the supremacy of the "twice born," among the myriad clans of the Sudras themselves there is endless assumption and contention, every one, fomented by pride, claiming primacy and distinction above the others. Recently, in South India, this feeling led to a serious riot, in which not a few lives were lost and villages devastated.

It also narrows the sympathies of the people in a most lamentable way. Among the common people of India it is held that a man's duties to his caste embrace his whole obligation. When a fellow-being is in difficulty and his condition strongly appeals for sympathy, the first, and often the last, question asked is, "Is he a member of my caste?" If not, like the priest and the Levite of old, his conscience allows him to "pass by on the other side." Recently a woman perished in the streets of a town near Madura. She was a resident of a village some twenty-five miles away, and was, therefore, a stranger in this town, where she sickened and was carried to a public rest-house. But when her condition became serious and no relatives or caste friends came to her support, she was put out into the street, where she lay helpless for three days in the rain and sunshine. Hundreds of people saw her dying agonies as they passed by during those days; but no heart of sympathy went out to her; for was she not a stranger? And it was left to an American, who happened to pass that way on the third day, to demand of the town officer that she be put back in the rest-house, where she shortly afterward died. Let it not be thought that this is an isolated case. He who is familiar with Indian life knows it is not, for daily he has to witness the woful limitations which caste imposes upon human sympathy.

Caste has also degraded manual labour. The loss of caste by any Brahman who follows the plough is only an application of this rule in the highest quarters. Caste has taught the people of this land that humble toil, however honest it may be, is more than mean; it is sinful. There are millions of the higher castes of India who deem it honourable to beg, and dignified to spend their years in abject laziness, but who would regard it as unspeakable degradation to take a hoe or a hammer and earn an honest living by the sweat of their brow. Nor will their caste rules permit of their undertaking such work. And this spirit has passed down the ranks until it pervades the whole of society in India, with the consequence that manual labour is universally regarded as degrading, and with the further natural result that a horde of five and a half millions of lazy, wretched, immoral, able-bodied, religious beggars are burdening this land. And thus mendicancy is made honourable at the expense of honest toil. It should be further remarked that there are a number of begging castes, in which all work is proscribed and mendicity exalted into a divinely ordained profession!

Moreover, caste makes it impossible for India to become a commercial country. So long as foreign travel is banned and contact with other lands is regarded as a sin against heaven and caste, there is little hope that the people of this land will distinguish themselves in that kind of trade and commerce which has made India's mistress, Great Britain, so illustrious in wealth and dominion.

And it is this caste spirit which so easily made the great peninsula of India a prey to the "tight little island" many thousands of miles away. For not only has caste made the Hindus an insular people, it has also so divided them that they do not realize any common sentiment, save that of opposition to the State, or seek any common good. Hence they have for many centuries been the easy prey of any adventurers who sought to overcome and despoil them. A genuine national feeling and a patriotic sentiment are all but impossible in the land. And all intelligent Hindus acknowledge this sad condition at present, and many of the best of them publicly maintain that national consciousness, self-rule, and a glowing, triumphant patriotism can be built only upon the ruins of the caste system.

And even as it is a foe to nationality, so is it the mortal enemy of individualism. The caste system is really a glorification of the multitude as against the individual. Individual initiative and assertion, liberty of conscience, the right of man to life and the pursuit of happiness,—all these are foibles of the West which it has been the chief business of caste to crush; and upon their ruin it has erected this mighty tower of Babel. In India, it has been the business of men, from time immemorial, not to do what they think to be right, nor to find out, every one for himself, what they consider to be the best and to act according to the dictates of conscience; it has rather been submission to caste dominance. And it is the unblushing teaching of the Shastras that obedience to caste is the fulfilment of duty and the summum bonum of life. So omnipotent and omniscient is the arm and head of caste that men dare not defy it. Hence we are compelled to look in India to-day upon the saddest spectacle of abject manhood the world has known. To those who, like the writer, have spent a lifetime in trying to raise the outcasts and the lower strata of Indian society, the most difficult and discouraging obstacle is the inertia and the abjectness of the people themselves. Through a bitter experience of many centuries they have learned that it does not pay for the individual to assert himself against the dictates of the caste, or for the lower castes to rise in rebellion against their lot. They discovered that they were merely butting their heads against an adamantine rock. So they have lost every ambition and hope; and he who would lift them up must first remove that leaden despair which rests upon them like a mighty incubus.

Nor is it much better with the educated classes of India. There are hundreds of thousands of these men of western university training who annually assemble in Congress and in Convention, and who in spotless English of Addisonian accent and in the sonorous phraseology of a Macaulay, discourse upon human rights and who denounce the bondage of caste tyranny. And yet they submit, in their own homes, to that same accursed tyranny and are in life as abject as the meanest Pariah in the face of caste edicts which they know to be unrighteous and demeaning to the core.

It should also be remembered that caste is the foster-mother of all the manifold social evils of the land. In pre-caste days in India such evils as child marriage, prohibition of widow remarriage, temple women, excessive marriage expenses, etc., did not exist. They are a part of the caste rÉgime supported and perpetuated by its authority. Remove this mighty compulsion, and these institutions would soon become things of the past.

Another evil of this organization is that of ignoring the ethical and spiritual standard and of measuring everything from a purely formal and ceremonial standpoint. All life is reduced into an unceasing ritual under the perpetual priestly surveillance of caste. All that it asks of man is outward conformity. He may disbelieve and hate every commandment of his faith; but if he conforms, he is a faithful son. On the other hand, he may be a man of unblemished character, and he may even intend to be obedient to caste; but if, some night, a few enemies were to thrust into his mouth and compel him to swallow a piece of beef, no power could save him from the dreadful punishment that would follow. A man may write a tract in condemnation and ridicule of all the gods of the Hindu pantheon and still remain an acceptable Hindu; but if, in the agony of a burning fever, he should drink a spoonful of water from the hands of a Christian or of a Pariah, his caste would doom him to perdition for it.

In other words, the whole system directly cultivates, in all the people, a hollowness of life which does more than anything else to rob India of her manhood and which makes nobility of character and ethical integrity most difficult things among the Hindu community. A Brahman gentleman described the whole system as a "vast hollow sham." And such it is.