Paradoxical though it may seem, caste spirit is more prevalent and its influence more dominant in India at the present than in the past; yet there is more defiance and violation of caste rules and more frequent and sure evidences of the speedy termination of its reign than at any previous time.

It has ruled so long and so supremely in this country that the Hindu accepts it without questioning; and it has become more than a second nature to him, even a necessity of his being. What would be intolerably irksome to a Westerner is to the Hindu a matter of course. To the rank and file of the Hindus, caste has ceased to be a matter of question. It is the only order of life with which he is conversant; and while he may be convinced by arguments which prove its cruelty and its many evils, he still clings to it as the only system under which he knows how to live and which he cares to obey.

As we have already seen, the ramifications of caste are more numerous and its authority more general to-day than at any former time. Many Hindu reformers, especially of the Vishnu sects, have followed in the steps of the great Buddha, by denouncing caste, root and branch, and have established their own sects during the last ten centuries on a non-caste basis. But they have all succumbed to the demon which they antagonized and now generally observe caste rules with the same devotion as other Hindus.

The lower the caste spirit has descended to the "submerged tenth" of the land, the more vehemently have they become inoculated with its virus. The outcast Pariah is not to be outdone in this matter; and so we have Pariahs and Pariahs. Many divisions are found among this wretched class, and they are more exclusive in their divisions and more rigid in their narrowness than are many of the high castes.

Even those who have abandoned the Hindu faith and professed another, do not leave behind them this divisive spirit. Perhaps the converts from Mohammedanism have eschewed Hindu caste more than converts to other faiths.

Among Christian converts, though caste is professedly abandoned, it clings with vital tenacity and almost unconquerable persistence to their sense of the fitness of things. Their deepest prejudices and unconscious tendencies, even against their intellectual convictions and sincere professions, unceasingly sway the vast majority of them and lead them into affiliations and narrow sympathies which are Hindu and not Christian. It is true that the oldest Christian community in India, the Syrian Church of Malabar, has long abandoned the Hindu caste organization, with even its mean remnant of caste titles. And yet that community settled down for many centuries into the conviction that it was merely one caste among the many of that region and must keep itself aloof from and untainted by the surrounding castes. Roman Catholicism, which has still the most numerous Native Christian community in India, has largely adopted the Hindu system and tries to utilize it in the furtherance of Christianity in the land! No greater mistake was ever made than this of trying to uphold and promulgate the meekness, the humility, the love, and the fellowship of Christ by means of the haughty pride, the cruel hate, and the bitter divisiveness of caste.

Protestant Christianity is to-day the pronounced foe of caste. It is war to the death between them, and the missionaries have not yet found a foe to their cause so subtle, deceptive, deep-rooted, persistent, and pervasive as this. It is fortified by a thousand ramparts and presents more discouragement to the Christian worker than all other obstacles combined. Even Buddhism and Jainism, the former of which was the ancient protest against Hindu caste, have fallen oft-times a prey to the subtle and damning wiles of this system. In Bengal, a number of Hindu castes are known to have been formerly members of the Jain and Buddhist communities (see Census 1901, Vol. II, p. 523).

However, notwithstanding this growing prevalence and the marvellous tenacity of caste throughout the land, there are encouraging signs of its decadence. Its grip is certainly relaxing in many ways, and its asperities are softening.

It may not untruthfully be said that the growing multiplicity of castes is one of the sure harbingers of the downfall of the system. For the divisions of caste are already beyond computation. The population is cut up into so many minute sections that the caste edifice overtowers everything else, so that it is in imminent danger of toppling over. It is claimed that war among civilized nations will soon become an impossibility because of the growing devastating power of modern weapons of warfare. In like manner, caste is speedily passing through its very excesses to a reductio ad absurdum; its spirit is so rampant, and its gross evils are becoming so intolerable, that even the patient inhabitants of India will soon cease to endure the ruin which this monster of their own creation carries on among them.

Educated Hindus are already denouncing it with great vehemence and with considerable unanimity. They are convinced that India can never win independence and power under the rÉgime of caste; and they proclaim their convictions upon the house-top. It is true, as we have seen, that caste has so powerfully thrown its spell over them, its own children, that they are too abject to withstand it openly and unitedly. But I believe that they will erelong be driven to action. Further, obedience and submission will mean ruin to them, their families, and their country.

Even now, among the educated, especially in Bengal, caste restrictions upon dining are being increasingly ignored. A Bengalee gentleman enjoys ordinary hotel fare with apparently none to interfere with his liberties. In Madras, the writer has more than once rubbed shoulders with Brahman lawyers and others eating together the common fare of a well-known restaurant of the city. And he has known Brahman patients, high in society, who did not object even to buy and use nourishment in the form of "Liebig's Beef-extract," so long as they could cover its offensiveness to the women of their household by the euphemistic name "meat-extract."

And to this they are being rapidly carried by a conjunction of many forces which are increasingly dominating the land.

In the first place, they have the potent example of a host of western lives among them. This body of white people, from the far-off lands, is distributed all over India. They are the rulers of the land. A Brahman may deem their touch pollution. But that same Brahman is often glad to undergo that ceremonial taint if thereby he can only enjoy the white man's cultured society. He beholds in these people from the West a freedom from irksome caste restraints. He notices conjugal relations among them, such as furnish richest home blessings. Their social relations are untrammelled and abound in convivial privileges such as are denied to Hindu society. All this creates in him an uneasiness. If he is a man of culture and resides in some city of importance, he will wish to meet English friends upon lines of social equality; but this he will find to be impossible apart from his defiance of caste rules; for, to the man of the West, the common cup and the festal board are the essential conditions of true friendship and intimacy. Thus the life of the ruling race in India is a constant rebuke to the narrowness of caste and a source of discontent to the caste-ridden people, because it reveals to them a different and a better way of living.

Nor is it merely this new type of non-caste western life that appeals to them. The modern civilization of the West, with its humanizing laws, its exaltation of the individual, its religious freedom, its new and broadening education and culture, its equal rights to every man, its many institutions through every one of which there breathes the Anglo-Saxon's blessed love of liberty, the home with its sanctified affection and its glorified womanhood, philanthropy which carries with an even hand its sweet services to the high and the low—to Pariah as to the Brahman,—all these institutions and influences are at work like a mighty leaven in the mind and heart of India. And the people cannot be blind to this influence; and it is gradually transforming their ideals and ambition.

Connected with these more subtle western civilizing agencies are found the material agencies which are the dread foes of caste exclusion. The chief among these is the railroad, the thirty thousand miles of which are so many tongues to proclaim the doom of past narrowness. The Brahman, with all his mean pride, cannot forego the wonderful conveniences of the "iron road and the fire-carriage"; but in order to avail himself of them, he must sit an hour at a time cheek by jowl with a low-caste—it may be a Pariah—fellow-passenger. The railroad gnaws at the vitals of caste life and convictions.

Next to it come the schools. Millions of youth are trained in them daily to regard caste as an unworthy classification. All sections are taught in the same classes; they play in the same playground. In both places the lower often excels the higher caste boy. The seeds of equality and a common regard are thus constantly sown among the youth of all sections of the land. If it astonished the recent educational (Moseley) Commission which went from England to the United States to study the educational conditions there, when it saw the children of the President of the country studying side by side with the children of day-labourers, so must it seem wonderful, and wonderfully good, to a student of social conditions in India, to behold the child of a Pariah and that of a Brahman preparing, side by side, in the schoolroom, for the responsibilities and the blessings of life.

Many other agencies similar to the above are doing their benign levelling work.

The government, however, is the great leveller. In all its gifts of offices, in all posts of honour and influence, it distributes its blessings with strict impartiality, so far as caste is concerned. It wisely ignores all social distinctions and depends upon qualifications of culture and character when it seeks men to conduct its affairs. This is something unprecedented in the land of Manu. That the outcast should stand an equal chance with the high castes for positions of honour and emolument was unknown in this land of sharp distinctions.

And even more fundamental than this is the blessing of equal personal and political rights. In ancient India, such an idea was never entertained. Before British rule entered the land it was never dreamed that priest, prince, and beggar—and that Brahman and Pariah—had equal rights before the law. To-day they all recognize the justice of this and expect it.

Finally, the advent of Christianity, with power, into the land has brought a new death-knell to caste supremacy. We have seen that Indian Christian converts abandon all other customs and superstitions with greater facility than they do those of caste. Its roots have sunk deepest into the soil of their nature. But let it not be thought that they do not grow stronger against caste than they used to be. In the Indian Christian community there is developing a most encouraging movement toward the complete eradication of caste sentiment and observance within the Church itself. They are more sensible than ever before of the gross inconsistency of a man's taking upon himself the sacred name of Christ and at the same time submitting to the dominance of caste. Indian Christian anti-caste organizations are now at work seeking to drive out of the Church of God in India this Antichrist, and to cultivate the true spirit and amenities of Christian fellowship and fraternal communion.

The spirit of Christ is abroad in the land in regenerating and transforming power. His great message to the world was the common fatherhood of God and the brotherhood of man. And the Christian Church is growing increasingly true to the message of its Leader and Lord in this country. Men may not accept the Christian call to believe and to be baptized; but they cannot be blind and deaf to the work and call of the Spirit of Christ in these modern times of thrilling changes and opportunities.

It is this Christian ideal which is running athwart the most ancient and cherished institutions and customs of India, and has precipitated a conflict such as the land has never before known.

But the end is not yet, and caste will not be hurled down from its high pedestal in a day. It is a mighty institution which has its root in deepest sentiments and is sustained by cherished antiquity and by the strongest passions and prejudices. These will not succumb in a brief generation. And even when Christianity shall have triumphed and shall have driven out its rival faith from the land, as we have every reason to believe that it will, let it not be supposed that the Christianity of the East will have the social complexion of that of the West. In the earliest days of Christianity, we are told by the great Apostle to the Gentiles that there were "heresies" in the Church. These were social heresies or class divisions. It was later in the West that "heresy" became an error of belief. The Indian Church will also have heresies of life rather than of thought. The caste spirit will not vanish entirely from India, even when it becomes Christ's land; because while India is always indulgent and tolerant concerning beliefs, she is particular about class distinctions. And this, doubtless, will be the weakness of the Indian Church of the future. But she will have her strong points, also, and in these she will glory and through them glorify her exalted Lord.

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