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always with them wherever they go. In consequence the children when they grow to manhood are fit only to follow their fathers in their profession. Or, even when they get no transfers during employment if the master returns home or they lose their appointment just at the time their children begin to make some progress in education, they are obliged to take away their children from school, as they have no money to pay for their further education, and from that time to train them to their own work. In this manner many of the young men of this community were, for want of timely help from their parents, obliged to learn the duties of a domestic servant. As they know no other work, and as the appointments as domestic servants are limited, their distress is very great. As far as I have been able to ascertain the numbers, there are
- Butlers ... ... ................. 148
- Dubashies..................... 112
- Cooks....................... ... 201
- Maties...........................108
who are now out of employment within the Municipal limits of Madras.
The number of those who are out of employment in other profession and of those out of all manner of employment in other places, I am not able to give.
Among those who suffer thus with their wives and children for their food and clothing, there are also Christians. I do not understand, therefore how Pariahs could make any progress by embracing other religions. To feed at an ancient grudge, the caste people began to despise the members of this community by branding them with the degrading name of "Pariah" and tried to throw every possible impediment in their way to progress. Under such unbearable tyranny these people were the first to embrace Christianity when it came into the land. Then, by a liberal expenditure of mission money they began to grow in civilization. Seeing this and becoming extremely jealous, the caste men too became converts to Christanity, and at once began to despise the Christian converts of the community as 'Pariah Christians', and to ruin all their prospects as Christians. There is every reason to suppose that in the same manner they will be despised as 'Pariah Mahommedans' if they become Mahommedans, but the dream that by so becoming they would rise in the estimation of their caste neighbours and rise above their present degraded condition can never be realized.
Their true and only way to progress, then is to get (now and then) support from well educated gentlemen among the caste people and to obtain special concessions from the hands of our British rulers who adminster impartial justice unto all, without making the distinction of caste, creed, or color. This resolution was arrived at after deep consideration and the ten concessions asked for the advancement of this race were already laid before the public through the National Congress of 1891. There is besides a proposal to seek aid to educate this class through the Mahajana Sabah, to establish Dravidajana Sabahs in the several districts, and by getting representatives from those Sabahs to convene a monster meeting to represent to government directly their other wants and grievances.
The antipathy of those who call themselves Brahmins towards those who are called Pariah is notorious, and it is no secret thing that the Brahmins have been always placing every obstacle in the Pariahs' way to
