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of these Chandalas and Pariars at Bombay and Malabar; it will 

 scarcely be believed by a liberal-minded European, that the very 

 same code of the benevolent Menu, which deifies the brahmins, thus 

 condemns to perpetual and hereditary ignominy, the poor Chan- 

 dala, created by the same God, and born as pure and as innocent 

 as the brahmin. 



" The abode of the Chandalas must be out of the town; they 

 must not have the use of entire vessels; their sole wealth must be 

 dogs and asses. Their clothes must be mantles of the deceased; 

 their dishes for food, broken pots; their ornaments rusty iron; and 

 continually must the} r roam from place to place. Let food be given 

 to them in potsherds, but not by the hands of the giver; and let them 

 not walk by night in cities or towns." 



It cannot be supposed that with a set of men who preached 

 and practised such doctrines, and encouraged their followers to do 

 the same, my authority or arguments should have much influence. 

 I did indeed wish to redress the grievances of the Chandalas, but 

 I found it in vain to combat with the prejudices of a whole city; 

 prejudices which are interwoven with every part of the civil and reli- 

 gious system of the Hindoos. What a wrong opinion have the 

 Europeans, until very lately, formed of the brahmins, and how 

 many are there who still see no necessity for introducing among 

 them the purity and benevolence of the gospel! But the veil is 

 now withdrawn, and men of enlightened minds will make a just 

 comparison between the two religions. 



Let us not imagine that because the Hindoos do not admit of 

 converts from other religions, they have no dissensions nor schisms 

 among themselves; nor that the brahmins are so mild with those 



