The Historians' History of the World 02

Even if the whole code referred to one period, it would not show the real state of manners. Its injunctions are drawn from the model to which it is wished to raise the community, and its prohibitions from the worst state of crime which it was possible to apprehend. It is to the general spirit of the code, therefore, that we must look for that of the age; and even then, we must soften the features before we reach the actual condition of the people. We have adhered to the usual phraseology in speaking of this compilation; but, though early adopted as an unquestionable authority for the law, we should scarcely venture to regard it as a code drawn up for the regulation of a particular state under the sanction of a government. It seems rather to be the work of a learned man, designed to set forth his idea of a perfect commonwealth under Hindu institutions. On this supposition it would show the state of society as correctly as a legal code; since it is evident that it incorporates the existing laws, and any alterations it may have introduced, with a view to bring them up to its preconceived standard of perfection, must still have been drawn from the opinions which prevailed when it was written. These considerations being premised, we shall now give an outline of the information contained in Manu.

DIVISION AND EMPLOYMENT OF CLASSES

The first feature that strikes us in the society described by Manu is the division into four classes or castes (the sacerdotal, the military, the industrial, and the servile). In these we are struck with the prodigious elevation and sanctity of the Brahmans, and the studied degradation of the lowest class.

The three first classes, though by no means equal, are yet admitted into one pale: they all partake in certain sacred rites, to which peculiar importance is attached throughout the code; and they appear to form the whole community for whose government the laws are framed. The fourth class and the outcasts are no further considered than as they contribute to the advantage of the superior castes.

A Brahman is the chief of all created beings; the world and all in it are his: through him, indeed, other mortals enjoy life; by his imprecations he could destroy a king, with his troops, elephants, horses, and cars; could frame other worlds and regents of worlds, and could give being to new gods and new mortals. A Brahman is to be treated with more respect than a king. His life and person are protected by the severest laws in this world, and the most tremendous denunciations for the next. He is exempt from capital punishment, even for the most enormous crimes. His offences against other classes are treated with remarkable lenity, while all offences against him are punished with tenfold severity.

Yet it would seem, at first sight, as if the Brahmans, content with gratifying their spiritual pride, had no design to profit by worldly wealth or power. The life prescribed to them is one of laborious study, as well as of austerity and retirement.

The first quarter of a Brahman’s life he must spend as a student; during which time he leads a life of abstinence and humiliation. His attention should be unremittingly directed to the Vedas, and should on no account be wasted on worldly studies. He should treat his preceptor with implicit obedience, and with humble respect and attachment, which ought to be extended to his family. He must perform various servile offices for his preceptor, and must labour for himself in bringing logs and other materials for sacrifice, and water for oblations. He must subsist entirely by begging from door to door.

For the second quarter of his life, he lives with his wife and family, and discharges the ordinary duties of a Brahman. These are briefly stated to be, reading and teaching the Vedas; sacrificing and assisting others to sacrifice; bestowing alms, and accepting gifts.

The most honourable of these employments is teaching. It is remarkable that, unlike other religions, where the dignity of the priesthood is derived from their service at the temples, a Brahman is considered as degraded by performing acts of worship or assisting at sacrifices, as a profession. All Brahmans are strongly and repeatedly prohibited from receiving gifts from low-born, wicked, or unworthy persons. They are not even to take many presents from unexceptionable givers, and are carefully to avoid making it a habit to accept of unnecessary presents. When the regular sources fail, a Brahman may, for a mere subsistence, glean, or beg, or cultivate, or even (in case of extreme necessity) he may trade; but he must in no extremity enter into service; he must not have recourse to popular conversation, must abstain from music, singing, dancing, gaming, and generally from everything inconsistent with gravity and composure.