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452 their history, their customs and their religion, confront you with riddles at every turn—riddles which are a trifle more perplexing after they are explained than they were before. You can get the facts of a custom—like caste, and Suttee, and Thuggee, and so on—and with the facts a theory which tries to explain, but never quite does it to your satisfaction. You can never quite understand how so strange a thing could have been born, nor why.

For instance—the Suttee. This is the explanation of it: A woman who throws away her life when her husband dies is instantly joined to him again, and is forever afterward happy with him in heaven; her family will build a little monument to her, or a temple, and will hold her in honor, and, indeed, worship her memory always; they will themselves be held in honor by the public; the woman's self-sacrifice has conferred a noble and lasting distinction upon her posterity. And, besides, see what she has escaped: If she had elected to live, she would be a disgraced person; she could not remarry; her family would despise her and disown her; she would be a friendless outcast, and miserable all her days.

Very well, you say, but the explanation is not complete yet. How did people come to drift into such a strange custom? What was the origin of the idea? "Well, nobody knows; it was probably a revelation sent down by the gods." One more thing: Why was such a cruel death chosen—why wouldn't a gentle one have answered? "Nobody knows; maybe that was a revelation, too."

No—you can never understand it. It all seems impossible. You resolve to believe that a widow never burnt herself willingly, but went to her death because she was afraid to defy public opinion. But you are not able to keep that position. History drives you from it. Major has a convincing case in one of his books. In his government on the Nerbudda