ania to show that
the existing Bania caste is mainly derived from the Rajputs. The name
Bani, a merchant or trader, is found at an early period, but whether
it denoted a regular Bania caste may be considered as uncertain. In
any case it seems clear that this comparatively small caste, chiefly
coming from Rajputana, cannot represent the Vaishyas, who were the
main body or people of the invading Aryans. At that time the Vaishyas
cannot possibly have been traders, because they alone provided
the means of subsistence of the community, and if they produced
nothing, there could be no material for trade. The Vaishyas must,
therefore, as already seen, have been shepherds and cultivators,
since in early times wealth consisted almost solely of corn and
cattle. At a later period, with the increased religious veneration
for all kinds of life, agriculture apparently fell into some kind of
disrepute as involving the sacrifice of insect life, and there was
a tendency to emphasise trade as the Vaishya's occupation in view
of its greater respectability. It is considered very derogatory for
a Brahman or Rajput to touch the plough with his own hands, and the
act has hitherto involved a loss of status: these castes, however,
did not object to hold land, but, on the contrary, ardently desired
to do so like all other Hindus. Ploughing was probably despised as a
form of manual labour, and hence an undignified action for a member
of the aristocracy, just as a squire or gentleman farmer in England
might consider it beneath his dignity to drive the plough himself. No
doubt also, as the fusion of races proceeded, and bodies of the
indigenous tribes who were cultivators adopted Hinduism, the status
of a cultivator sank to some extent, and his Vaishyan ancestry was
forgotten. But though the Vaishya himself has practically disappeared,
his status as a cultivator and member of the village community appears
to remain in that of the modern cultivating castes, as will be shown
subsequently.

15. Mixed unions of the four classes.

The settlement of the Aryans in India was in villages and not in
towns, and the Hindus have ever since remained a rural people. In
1911 less than a tenth of the population of India was urban, and
nearly three-quarters of the total were directly supported by
agriculture. Apparently, therefore, the basis or embryo of the
gradation of Hindu society or the caste system should be sought
in the village. Two main divisions of