class,
12 HISTOEY OF INDIA. [Book IV.
A.D. — pinnacle seems to have attained a prouder elevation, while he looks down and
sees nothing: between him and the Sudra at its base. Claim of the The asscrtion that the classes of Cshatriyas and Vaisyas have become extinct be cshat- by intemiixtures which have destroyed their pui'ity and reduced them all to the "^^' level of Sudras, has not been tamely acquiesced in. Some of the industrious classes still claim relation to the original Vaisyas; while the whole nation of Rajpoots strenuously insist that the military spirit for which they continue to be distinguished, has been transmitted to them by uninterrupted succession from those who first derived it from the arm of Brahma. In one respect, however, the Brahmins have prevailed. Perhaps, by way of compromise, those claiming to be pure Cshatriyas have contented themselves with maintaining only those of their privileges which are strictly military. Those of an intellectual and spiritual nature, which gave them access to the Vedas, they have tacitly resigned, and the Brahmins have in consequence gained all for which they were disposed to contend, by becoming not only the authorized expounders, but the sole depo- sitaries of all knowledge, human and divine. The Sudra ^lic Sudras had less inducement than any of the other classes to guard the
purity of their descent. They were, in fact, slaves, and having no privileges to maintain, must have been anxious only to escape from bondage. The existence of pure Sudras in the present day is therefore very questionable, though not only individual families in different parts of India, but the whole nation of the Mahrattas claim alliance with them. If the latter claim is correct they have not only overcome the disadvantages of their original position, but risen to be the founders of reigning dynasties. Nothing can be more hmniliating than the terms applied to them throughout the Institutes of Menu. While "the first part of a Brahmin's compound name should indicate holiness — of a Cshatriya's, power — of a Vaisyas, wealth," that of a Sudra's should only indicate "contempt." He was to be excluded "from every sacred observance of the twice-born classes." So full of pollution was he, that the very sight of him was to be carefully avoided when a youth of the twice-born classes was to be invested with the sacrificial cord ; the Veda could not even be read while he was present ; and the Brahmin who should presume to teach it to him committed an offence so heinous that it could only be expiated in hell. Though he had the power he was not to acquire wealth, "since a servile man who has amassed riches gives pain even to Brah- mins." This prohibition, in fact, was only adding insult to injury, for it else- where appears that the thing here forbidden was to him absolutely impossible, since a Brahmin might, without hesitation, seize the goods of his Sudra slave, inasmuch as "that slave can have no property."
The same injustice and inhumanity are conspicuous in everything that con- cerns the Sudra. Even the possibility of ameliorating his condition is denied him, for it is expressly declared that "a Sudra, though emancipated by his master, is not released from a state of servitude ; for of a state which is natural
