THE ABOKIGINAL TKIBES 115 



speak, between the races — seems to be so great, that in 

 a very few generations the points denoting the predominance 

 of one or the other become obhterated. And yet the traveller 

 among them will come on stratum after stratum showing in 

 the clearest manner the intermediate stages between the 

 two races. And, as a rule, variation of physical tjrpe will 

 be found to be accompanied in almost equal ratio by diver- 

 gence from aboriginal manners and religious ideas in the 

 direction of Hindiiism. It is probable that the further 

 commixture of blood, excepting through the occasional 

 immorahty of the races, has in recent times ceased as regards 

 the masses, though the chiefs are stiU unremitting in their 

 endeavours to purify their famihes by aUiance with more 

 blue-blooded Rajput houses than their own. Blue blood 

 being a marketable commodity here as in other countries, 

 the chiefs have to pay highly for such privileges; and 

 nothing has so much tended to pauperise these families as 

 these constant bribes for the ennoblement of their race, 

 and the equally heavy cost of conciliating the priestly 

 arbitrators of their quality. 



For it is through this chink that the influence of Brah- 

 manism has mainly succeeded in penetrating to the very 

 core of these indigenous tribes. The test of purity of caste 

 among races of uncertain descent is much more the extent 

 of their observance of the Hindu code of purity and cere- 

 monial than actual proof of lineage. The Brahmans form 

 a sort of Heralds' College, to be inscribed on the rolls of 

 which for a few generations entitles an aspirant to aUy 

 himseK with families who have aheady attained a higher 

 status than himself. Strict reverence for the Brahmans, 

 and adherence to ceremonial purity, are necessary to secure 

 this ; and thus it is that aU these semi-Hindu chiefs spend 

 the greater part of their time and means in striving to attain 

 the utmost rigour of attention to Hindil rehgious and social 

 rule. To this end they have abandoned the gods of their 

 fathers for the deities of the Brahmans. They have retained 

 Brahmans as their councillors and to conduct the worship 

 of the gods. They eat nothing unsanctioned by the Brah- 

 minical law; and some even employ Brahmans to cook 

 their food, sprinkling the fagots employed for the purpose 



