BOOK I. Moral effect. penance is legally restored to society; but all should avoid the communion of those whose of fences were in themselves atrocious, among which are reckoned killing a suppliant and injuring a benefactor. g The effect of the religion of Menu on morals is, indeed, generally good. The essential distinction between right and wrong, it has been seen, is strongly marked at the outset, and is in general well preserved. The well-known passages relating to false evidence, one or two where the property of another may be appropriated for the purposes of sacrifice, and some laxity in the means by which a King may detect and seize offenders1, are the only exceptions I recollect. On the other hand, there are numerous injunctions to justice, truth, and virtue; and many are the evils, both in this world and the next, which are said to follow from vicious conduct. The upright man need not be cast down though oppressed with penury, while "the unjust man attains no felicity, nor he whose wealth proceeds from false evidence."k The moral duties are in one place distinctly declared to be superior to the ceremonial ones.' The punishments of a future state are as much directed against the offences which disturb society as against sins affecting religion. 8 Chap. XI. 190, 191. h Chap. XI. 11–19. k Chap. IV. 170-179. IV. One maxim, however, on this subject, is of a less CHAP. laudable tendency; for it declares that the men who receive from the government the punishment due to their crimes go pure to heaven, and become as clean as those who have done well.m It may be observed, in conclusion, that the morality thus enjoined by the law was not, as now, sapped by the example of fabled gods, or by the debauchery permitted in the religious ceremonies of certain sects. From many passages cited in different places, it has been shown that the Code is not by any means deficient in generous maxims or in elevated sentiments; but the general tendency of the Bramin morality is rather towards innocence than active virtue, and its main objects are to enjoy tranquillity, and to prevent pain or evil to any sentient being. CHAP. V. MANNERS AND STATE OF CIVILISATION. BOOK I. State of women. IN inquiring into the manners of a nation, our attention is first attracted to the condition of the women. This may be gathered from the laws relating to marriage, as well as from incidental regulations or observations which undesignedly exhibit the views under which the sex was regarded. The laws relating to marriage, as has been seen, though in some parts they bear strong traces of a rude age, are not on the whole unfavourable to the weaker party. The state of women in other respects is such as might be expected from those laws. A wife is to be entirely obedient and devoted to her husband, who is to keep her under legal restrictions, but to leave her at her own disposal in innocent and lawful recreations.a When she has no husband, she is to be in a state of similar dependence on her male relations"; but, on the other hand, the husband and all the male relations are strictly enjoined to honour the women: "where women are dishonoured, all religious acts become fruitless; "-" where female relations are made miserable, the family very soon wholly perishes;" b Chap. V. 147, &c. a Chap. IX. 2, &c. V. but "where a husband is contented with his wife, CHAP. and she with her husband, in that house will fortune assuredly be permanent." The husband's indulgence to his wife is even regulated on points which seem singular in a code of laws; among these it is enjoined that she be "constantly sup plied with ornaments, apparel, and food, at festivals and jubilees." C Widows are also under the particular protection of the law. Their male relations are positively forbidden to interfere with their property. (III.52.) The King is declared the guardian of widows and single women, and is directed to punish relations who encroach on their fortunes as thieves. (VIII. 28, 29.) There is little about domestic manners except as relates to the Bramins, and they, as usual, are placed under austere and yet puerile restrictions. A man of that class must not eat with his wife, nor look at her eating, or yawning, or sitting carelessly, or when setting off her eyes with black powder, or on many other occasions.d In all classes women are to be "employed in the collection and expenditure of wealth; in purification and female duty; in the preparation of daily food, and the superintendence of household utensils." 66 'By confinement at home, even under affectionate and observant guardians, they are not BOOK I. Manners. secure; but those women are truly secure who are guarded by their own inclinations." e There is not the least mention of Sattis; indeed, as the widows of Bramins are enjoined to lead a virtuous, austere, and holy life', it is plain that their burning with their husbands was never thought of. The only suicides authorised in the Code are for a Bramin hermit suffering under an incurable disease, who is permitted to proceed towards a certain point of the heavens with no sustenance but water, until he dies of exhaustion; and for a King, who, when he finds his end draw near, is to bestow such wealth as he may have gained by legal fines on the Bramins, commit his kingdom to his son, and seek death in battle, or, if there be no war, by abstaining from food." Few more particulars can be gleaned regarding manners. The strict celibacy imposed on the Bramin youths seems to have excited a just distrust of their continence: a student who is enjoined to perform personal services, and to kiss the feet of his spiritual father's other near relations, is directed to omit those duties in the case of his young wife; he is desired to be always on his e Chap. IX. 11, 12. 8 Chap. VI. 31. f Chap. V. 156-158. h Chap. IX. 323. It is singular that the practice of selfimmolation by fire, which is stated by Mr. Colebrooke (Transactions of the Royal Asiatic Society, vol. i. p. 458.) to have been authorised by the Védas, and is related by the ancients to have been practised by Calanus, is nowhere mentioned in the Code. |