According to Sir William Jones, "Vyasa, the son of Parasara, has decided that the Veda, with its Angas, or the six compositions deduced from it, the revealed system of medicine, the Puranas or sacred histories, and the code of Menu, were four works of supreme authority, which ought never to be shaken by arguments merely human." The last is believed by the Hindoos "to have been promulged in the beginning of time, by Menu, son or grandson of Brahma," and "first of created beings"; and Brahma is said to have "taught his laws to Menu in a hundred thousand verses, which Menu explained to the primitive world in the very words of the book now translated." Others affirm that they have undergone successive abridgments for the convenience of mortals, "while the gods of the lower heaven and the band of celestial musicians are engaged in studying the primary code."--"A number of glosses or comments on Menu were composed by the Munis, or old philosophers, whose treatises, together with that before us, constitute the Dherma Sastra, in a collective sense, or Body of Law." Culluca Bhatta was one of the more modern of these.

Every sacred book, successively, has been accepted in the faith that it was to be the final resting-place of the sojourning soul; but after all, it was but a caravansary which supplied refreshment to the traveller, and directed him farther on his way to Isphahan or Bagdat. Thank God, no Hindoo tyranny prevailed at the framing of the world, but we are freemen of the universe, and not sentenced to any caste.

I know of no book which has come down to us with grander pretensions than this, and it is so impersonal and sincere that it is never offensive nor ridiculous. Compare the modes in which modern literature is advertised with the prospectus of this book, and think what a reading public it addresses, what criticism it expects. It seems to have been uttered from some eastern summit, with a sober morning prescience in the dawn of time, and you cannot read a sentence without being elevated as upon the table-land of the Ghauts. It has such a rhythm as the winds of the desert, such a tide as the Ganges, and is as superior to criticism as the Himmaleh Mountains. Its tone is of such unrelaxed fibre, that even at this late day, unworn by time, it wears the English and the Sanscrit dress indifferently; and its fixed sentences keep up their distant fires still, like the stars, by whose dissipated rays this lower world is illumined. The whole book by noble gestures and inclinations renders many words unnecessary. English sense has toiled, but Hindoo wisdom never perspired. Though the sentences open as we read them, unexpensively, and at first almost unmeaningly, as the petals of a flower, they sometimes startle us with that rare kind of wisdom which could only have been learned from the most trivial experience; but it comes to us as refined as the porcelain earth which subsides to the bottom of the ocean. They are clean and dry as fossil truths, which have been exposed to the elements for thousands of years, so impersonally and scientifically true that they are the ornament of the parlor and the cabinet. Any _moral_ philosophy is exceedingly rare. This of Menu addresses our privacy more than most. It is a more private and familiar, and, at the same time, a more public and universal word, than is spoken in parlor or pulpit now-a-days. As our domestic fowls are said to have their original in the wild pheasant of India, so our domestic thoughts have their prototypes in the thoughts of her philosophers.