Chronicle, I found two entries dated 1630–1 and 1662–3, the first describing the cutting of the present channel and the second the completion of the work by the filling up of the old bed. These are valuable evidence of the truth of the latter portion of the Chronicle, but almost more convincing are its contents, for, had it been entirely fictitious, written to order at a late period after the triumph of Hinduism, surely the records of the ancient religion and of the process of conversion to the new faith would not have been so full. I think therefore that we may safely place considerable reliance on the latter portion of the Chronicle.
I must now refer briefly to the form in which we find Hinduism in Manipur. Though the Manipuris have accepted the Vaishnavite doctrines, they have rejected entirely certain Hindu customs; for instance, child marriages are unknown, and women even of the highest classes go about freely, unveiled; widows are free to re-marry, and are subject to none of the restrictions imposed on them in other parts of India. I think you will agree with me that in rejecting these particular customs the Manipuris have shown great wisdom. I am sure that any one who knows anything of Manipur will admit that, had the observance of these customs been insisted on, Hinduism would have made no progress, for the Manipur woman has clear views as to her own importance and would never have submitted to being deprived of her liberty. In other respects also the Manipuris have introduced modifications. It is of course well known that on various occasions a good Hindu has to be ceremonially shaved; in fact, as Babu Jogendra Nath Bhattacharya in his great book on the Indian castes has said, "A Hindu cannot celebrate any religious ceremony without first shaving; the barber is an important functionary in Hindu society." Now, when the first Brahmans came to Manipur, they appear to have brought no barbers with them, so that a difficulty arose as to complying with the
