Many of the principles of Manu’s Code had probably been uttered as early as the seventh century B.C.[49] The ferment of rationalistic thought was even then active, and demanded restraint.  The one phrase which expresses the whole spirit of the laws of Manu is intense conservatism.  They stand for the definite authority of dogma; they re-assert in strong terms the authority of the Vedas; they establish and fortify by all possible influences, the institution of caste.  They enclose as in an iron framework, all domestic, social, civil, and religious institutions.  They embrace not only the destiny of men upon the earth, but also the rewards and punishments of the future life.  Whatever they touched was petrified.  Abuses which had crept in through the natural development of human depravity—­for example, the oppression of woman—­the laws of Manu stamped with inflexible and irreversible authority.  The evils which grow up in savage tribes are bad enough, the tyranny of mere brute force is to be deplored, but worst of all is that which is sanctioned by statute, and made the very corner-stone of a great civilization.  Probably no other system of laws ever did so much to rivet the chains of domestic tyranny.[50]

The Code of Manu has been classified as, 1st, sacred knowledge and religion; 2d, philosophy; 3d, social rules and caste organization; 4th, criminal and civil laws; 5th, systems of penance; 6th, eschatology, or the doctrine of future rewards.  No uninspired or non-Vedic production has equal authority in India.  We can only judge of its date by its relative place among other books.  It applies Vedic names to the gods, though it mentions Brahma and Vishnu, but it makes no reference to the Trimurti.  Pantheism was evidently in existence and was made prominent in the code.  The influence of Manu over the jurisprudence of India was a matter of growth.  At first the code appears to have been a guide in customs and observances, but as it gained currency it acquired the force of law, and extended its sway over all the tribes of India.  It was not, however, maintained as a uniform code throughout the land, but its principles were found underlying the laws of all the provinces.  Its very merits were finally fruitful of evil.  Human weal was sacrificed to the over-shadowing power of a system of customs cunningly wrought and established by Brahmanical influence.  The author was evidently a Brahman, and the whole work was prepared and promulgated in the interests of Brahmanism as against all freedom of thought.  Its support of the Vedas was fanatical.  Thus:  “A Brahman by retaining the Rig Veda in his memory incurs no guilt, though he should destroy the three worlds.”  Again:  “When there is contradiction of two precepts in the Veda, both are declared to be law; both have been justly promulgated by known sages as valid law.”