hole basis of the caste system is the division of occupations,
and that the social gradation of castes corresponds precisely to
the different periods of civilisation during which their traditional
occupations originated. Thus the lowest castes are those allied to
the primitive occupation of hunting, Pasi, Bhar, Bahelia, because
the pursuit of wild animals was the earliest stage in the development
of human industry. Next above these come the fishing castes, fishing
being considered somewhat superior to hunting, because water is a more
sacred element among Hindus than land, and there is less apparent
cruelty in the capturing of fish than the slaughtering of animals;
these are the Kahars, Kewats, Dhimars and others. Above these come the
pastoral castes--Ghosi, Gadaria, Gujar and Ahir; and above them the
agricultural castes, following the order in which these occupations
were adopted during the progress of civilisation. At the top of the
system stands the Rajput or Chhatri, the warrior, whose duty is to
protect all the lower castes, and the Brahman, who is their priest and
spiritual guide. Similarly, the artisan castes are divided into two
main groups; the lower one consists of those whose occupations preceded
the age of metallurgy, as the Chamars and Mochis or tanners, Koris
or weavers, the Telis or oil-pressers, Kalars or liquor-distillers,
Kumhars or potters, and Lunias or salt-makers. The higher group
includes those castes whose occupations were coeval with the age
of metallurgy, that is, those who work in stone, wood and metals,
and who make clothing and ornaments, as the Barhai or worker in wood,
the Lohar or worker in iron, the Kasera and Thathera, brass-workers,
and the Sunar or worker in the precious metals, ranking precisely in
this order of precedence, the Sunar being the highest. The theory is
still further developed among the trading castes, who are arranged
in a similar manner, beginning from the Banjara or forest trader,
the Kunjra or greengrocer, and the Bharbhunja or grain-parcher,
up to the classes of Banias and Khatris or shopkeepers and bankers.

It can hardly be supposed that the Hindus either consciously or
unconsciously arranged their gradation of society in a scientific
order of precedence in the manner described. The main divisions
of social precedence are correctly stated by Mr. Nesfield, but it
will be suggested in this essay that they arose naturally from the
divisions of the principal social org