AWAY FROM THE HINDUS 417
made not of men only, but of gods and men and therefore any stranger who wants to enter a community and forge the bond of kinship can do so only by accepting the God or Gods of the community. The Statement in the Old Testament such as those of Naomi to Ruth saying : “Thy sister is gone back into her people and unto her gods” and Ruth’s reply “Thy people shall be my people, and thy God my God” or the calling of the Mobites the sons and daughters of Chemosh are all evidences which show that the bond of kinship in a community is the consequence of their allegiance to a common religion. Without common religion there can be no kinship.
Where people are waiting to find faults in the argument in favour of conversion it is better to leave no ground for fault-finders to create doubt or misunderstanding. It might therefore be well to explain how and in what manner religion is able to forge the bond of kinship. The answer is simple. It does it through eating and drinking together. [1] The Hindus in defending their caste system ridicule the plea for inter-dining. They ask : What is there in inter-dining ? The answer from a sociological point of view is that is everything in it. Kinship is a social covenant of brotherhood. Like all convenants it required to be signed, sealed and delivered before it can become binding. The mode of signing, sealing and delivery is the mode prescribed by religion and that mode is the participation in a sacrificial meal. As said by Prof. Smith [2 ] :
“What is the ultimate nature of the fellowship which is constituted or declared when men eat and drink together ? In our complicated society fellowship has many types and many degrees; men may be united by bonds of duty and honour for certain purposes, and stand quite apart in all other things. Even in ancient times—for example, in the Old Testament—we find the sacrament of a common meal introduced to seal engagements of various kinds. But in every case the engagement is absolute and inviolable; it constitutes what in the language of ethics is called a duty of perfect obligation. Now in the most primitive society there is only one kind of fellowship which is absolute and inviolable. To the primitive man all other, men fall under two classes, those to whom his life is sacred and those to whom it is not sacred. The former are his fellows; the latter are strangers and potential foemen, with whom it is absurd to think of forming any inviolable tie unless they are first brought into the circle within which each man’s life is sacred to all his comrades.”
If for the Untouchables mere citizenship is not enough to put an end to their isolation and the troubles which ensue therefrom, if kinship is
1 On this subject see Smith, The Religion of the Semites, pp. 270-71. 2 Ibid., pp. 271-72.