subject. On the decision of such questions as the one before us by the people of England India's future depends. Free her people from the fettering, withering influence of the curse of caste, and we may hope that her regeneration will dawn speedily; but till that is done, our government must remain a mere precarious tenure by the sword, and the Hindu must remain the bondslave of superstition and the victim of semi-barbarian ignorance and wrong. B. S.

AFFIRMATIVE ARTICLE. II.

In addressing ourselves to the investigation of this important question, we must at the outset disclaim all intention to argue, however remotely, the rightfulness or wrongfulness of British domination in India. As to how we obtained a footing, created an establishment, or founded an empire there whether honourably or iniquitously-we shall not stay to determine. With this we have little or nothing to do. Our task will be easier, our duty plainer, and our performance perhaps more perfect, if we confine ourselves to matter strictly relevant to the subject in hand.

India, independent of its present perplexities, has many claimsupon the attention of historical students. There, tradition says, man first abode, and from thence "streams of population stole gently forth in all directions, and became the parent stock of all our civilized nations;" in short, it is as rich in historical associations as it is in present interest.

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India, from its earliest periods, has been alternately torn by inward dissensions and ravaged by invaders. If we look into history, we shall find that the native Hindoo race appear, for the most part, to have been incapable of sweeping back the fierce tide of invasion and conquest that has so frequently broken over it, attracted by the beauty and wealth of the country which it populates but does not improve."

But to the task before us. To render the matter as comprehensible to the uninitiated as possible, a definition of the term caste may not be uselessly inserted here. "The word caste is derived from the Portuguese casta, signifying race or lineage. In San scrit these divisions are called varnas, that is, 'colours.' The most ancient portion of the Vedas, or sacred books of the Hindoos, alludes to such a division; and in the laws of Menu and other works of antiquity, the system is fully described." That it is a baneful system, powerless for good and pregnant with evil, few will deny when they learn for the first time the confusion it is so well calculated to create, by the absurd lines it draws and the invidious distinctions it establishes and enforces. In India there are almost as many degrees of caste as there are cities-certainly as tribes-all various, all different. Irving, writing of castes, says: "To the Brahmins all animal food, save that of fish and kids, is

forbidden; yet in some districts they will readily partake of the flesh of any animal whatever, if only, as in the case of the Hindoos, it be not killed with their own hand. Rajpoots eat fish, mutton, and venison; fowl, beef, and pork are held in abomination. Many castes follow the same rules. With some, however, pork is the favourite diet; beef only is prohibited. Those who shrink from the pollution of eating the flesh of domesticated poultry, will readily devour that of the jungle fowl, which differs from the game cock only in size. All Hindoos consider themselves defiled by contact only with feathers. Among the tribes at the foot of the Himalayas, who in other respects are strict Hindoos, this prejudice does not exist. An earthen pot is polluted beyond redemp tion by being touched by one of an inferior caste; a metal one suffers no such deterioration. Coolies will carry any load, however offensive, upon their heads; but bid them carry a man for a few paces, and though it be a matter of life and death, they will answer you that it is the business of another caste. The Rohillas will submit to be flogged within an inch of their lives with a leather martingale, but to be struck with a whip or cane would be an indelible disgrace, and very likely to be resented with a bullet or a stab. Spirituous liquors are in general allowed only to Pariahs; in some parts of Southern India the Brahmins partake of them without scruple. Among the Nairs of Malabar>> the women enjoy a plurality of husbands: among the Totiyars, on the same coast, those within the degrees of consanguinity possess their wives in common. Many castes are only to be distinguished from one another by the cut and colour of their clothes, the shape, and arrangement of their trinkets, or some equally frivolous and unimportant distinction." Another authors: observes of caste, "When Alexander's conquering legions descended the banks of the Indus, the organization of caste was firmly established. Since then twenty-two centuries have elapsed, and the institution has lost little of its pristine vigour." Having thus given an explanation of caste, we now proceed to make a few remarks upon the Sepoys whose mutinous outbreak and frightful ferocities have shocked and alarmed us. It was in the army of the Bombay Presidency that the first notice of Sepoy soldiers receiving British pay occurs. Harriet Martineau, in pp. 211, 212, "British Rule in India," speaking of the state of affairs in 1805, gives a forcible description of our Sepoy soldiers. And few will read it without recognizing the truth of the portraiture, or acknowledging the ability that drew it. A few considerations why caste should have been tolerated and preserved may justly claim attention, before we proceed to decide whether to its preservation may be ascribed, in whole or in part, the present revolt in India." The desirability of caste being extinguished has often pressed itself upon the attention of Indian legislators. Scarce a governor thereof but who has lamented its existence

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and desired its abolishment. But as there is a star in the blackest sky, so in this case-caste is a great evil, but then it is our safeguard. The incongruities of caste dissever the different tribes, and render their union impossible, at least to an extent available for a successful resistance against our rule. Moreover, an institution so deeply rooted in the religion, habits, and manners of a nation can be destroyed only by the nation itself." Wise, thoughtful, and far-seeing statesmen "know that such an attempt would convulse Hindostan, would endanger our supremacy, and beget a long and ensanguined struggle, therefore they do not essay it." "Common sense clearly dictates the pursuance of a policy maintaining the disunity of Mohammedan and Hindoo; for by playing off one against the other, a lever of power obtained. This separation has existed for centuries; it is coeval with Brahminism and Islamism; it is commanded by the Veda and the Koran; it is strengthened by the habits and feelings of the respective peoples; they cherish the barrier, and preserve it as a religious duty; why then should we scruple to use it?

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For three reasons I conclude that the preservation of caste has conduced to the present revolt in India.

1st. Because it began and raged worst where caste was strongest. It was in the Bengal Presidency that the first outbreak occurred, and where it was most intense. Therein Brahminism predominated: the following was the proportion of castes in the 34th Regiment at the time of its recent mutiny and disbandment -Brahmins, 335; Rajpoots, 237; Hindoos of inferior caste, 231; Mussulmans, 200; Sikhs, 74; Christians (drummers, &c.), 12; total, 1,039. The 19th, which also mutinied, contained 409 Brahmins and 150 Rajpoots. Here we see the preponderance of Brahmins, "the most influential as they are the most bigoted of the whole race of Hindoos." To a Brahmin the loss of caste is an irremediable misfortune, and the greatest punishment. "A Brahmin may become the hired servant of a Sudra, but while he retains caste his master must bow before him." Such is but one of the many immunities, indulgencies, and gratifications that the retention of caste confers. No wonder that it is dearly prized and jealously watched. "A report circulated among the native troops that it was the intention of the English Government to christianize India; that by force Hindooism was to be overthrown, and the Christian religion established. How far the report was believed is not actually known. It was, at all events, made use of as an occasion for revolt. The cartridges served out to the men were pronounced unfit for use. They were said to contain ingredients which would for ever destroy the caste of those Hindoos who employed them. Beef and pork fat were declared to be mixed with the cartridges. the first of which was unclean to the Hindoos, and the last to the Mohammedans. This was the ostensible cause of the outbreak." The Bengal

Sepoys, "recruited for the most part from the very cradle of Brahminism, and principally composed of its two superior castes," deemed themselves insulted, their faith outraged, their honour assailed; and a fear that the religion of themselves and their forefathers was endangered bade them disown their allegiance, mutiny, and rebel.

2nd. It was caste that conduced to the present revolt in India; because, where caste was low, there has been little or no revolt. Whilst the entire Bengal army disowned its obedience, turned disloyal, and revolted, that at Bombay, where caste is low, and Brahminism unfelt, remained quiescent, calm, and serviceable. And why was this? Upon what hypothesis may this be accounted for, save by ascribing it to the lack of caste, and Brahminism?" "In the presidencies of Madras and Bombay, the older worships of the aboriginal and immigrant populations exist to this time, and are adhered to by more than sixteen millions of people." To quote from a pamphlet lately published, "the Hindoo portion of the Bengal army was composed exclusively of high caste men; the Bombay and Madras corps were formed on a diametrically opposite principle."

3rd. Caste conduced to the present revolt in India, because it previously has been the one great source of disaffection. As Miss Martineau observes in the work to which I referred ere now, "None but the students of Indian history are aware how common mutiny has been in all the presidencies, and especially in Bengal; the celebrated massacre of Vellore, in which thirteen European officers and eighty-two privates were killed, and ninety-one wounded," and the mutiny of 1805, arose upon religious ground, and the interference of some missionaries, whose conduct was "absurd from ignorance, and extremely censurable for its violent bigotry;" and so it has been in numerous other cases. Whenever the Sepoy servant has proven intractable, violence, real or imaginary, has been done to his religious scruples. An order to obey, which would entail a forfeiture of caste, has had to be resisted. Occasionally a question of pay or provisions has supplied the motive for insubordination: but the most frequent and formidable ground of discontent has been that which presents itself at the present crisis; namely, a suspicion of meditated interference with the inviolable immunities of their faith, and the privileges of their caste."

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To conclude, the Sepoy has been an invaluable servant. His devotedness has often been tried, and his valour been severely tested; yet seldom has he shown himself untrue to his trust, or unfitted for his duty. Led on by Clive, Sepoys cleared the way to Empire; Arcot and Plassy can only be mentioned to their praise. Affghanistan, too, recalls their fidelity and their courage. Against the Sikhs they nobly fought, unshrinkingly and undismayed. In short, they have been useful partners in our peril, and

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of great help in our extremity. Through the disasters of Cabul they never swerved. When British authority was feeble, when its existence was threatened by powerful chiefs," they still continued but now, in the moment of our strength, with power consolidated, and empire fixed, "the men whom England viewed with pride, and instanced to the foreigner as a proof of the stability and good government of her Oriental realm," have disdained her control, denounced her authority, and slaughtered her sons and daughters. The smallest thing must have a cause;" to what, then, must we attribute this change in our petted, caprice-indulged Sepoys? Let the despatch of Dec. 6th, 1857, make answer. "There is an established church in India; the whole mechanism of society is bound up in it. It is the source and centre of the social economy of the country. It is not merely an institution, it is the very soul and life of the teeming myriads of Hindoostan. Everything has waxed and waned but that; usurpation, violence, war, anarchy, chaos, have come and gone for ages on ages. New tyrants have superseded old usurpers; rapine and lawlessness have risen and fallen. The only element of society that has, in these perplexities of the miserable people, made society possible, has been this enduring, all pervading faith, the one sole nexus of the gregarious instinct of humanity. The mere remote suspicion of a design to tamper with that which, to them, counts back to a sort of spiritual eternity, has raised all India against us; has perilled our expulsion from the Peninsula." Other causes of discontent may have existed. other offences may have been committed, and other insults endured, but, as I believe, and as I hope I have proved, the great provocation that exasperated and maddened, that roused the Sepoy's smouldering ire, and awakened his resentment, was a fear for his creed, and a love for his caste. He knew, or imagined, the first insulted and the last imperilled, therefore he rose to avenge the one and preserve the other.

Bilston.

H. V. M.

THE MIND OF MAN is as a mirror or glass, capable of the image of the universal world, and as joyful to receive the impres sions thereof as the eye rejoices to see the light; and not only delighted in beholding the variety of things, and the vicissitudes of times, but raised also to discover the inviolable laws and the infallible decrees of nature; but if any man shall think, by view and inquiry into sensible and material things, to attam that light whereby he may reveal unto himself the nature and will of God, then is he veiled through vain philosophy; for the sense of man is as the sun, which shines and reveals the terrestrial bodies, but conceals and obscures the stars and bodies celestial.-Bacon.