The complete monopoly of religious and legal knowledge which the Brahmins enjoyed for a very considerable period after the first dawn of learning in the East anterior to the Christian era, enabled them to put forth their very great influence upon the spiritual and temporal concerns of the three other orders of the Hindoo population, who implicitly accorded to them all the valuable rights of a privileged class, superior to all earthly power whatsoever. It has been expressly declared in the Institutes of Manu that Hindoo Law was a direct emanation from God. "That Immutable Power," says Manu, "having enacted this Code of Laws, himself taught it fully to me in the beginning; afterwards I taught Marichi and the nine other holy sages." It is believed that in the tenth century, B. C. "the complete fusion of Hindoo law and religion," was effected, and that both were administered by the Brahmins, until some mighty kings arose in Rajpootana, who curtailing their supreme influence reduced them to a secondary position. Thenceforward their ascendency gradually began to decline, till at length through succeeding generations it dwindled into comparative insignificance.[91] In process of time, the four grand original classes slowly multiplied, which is not to be wondered at in a great community split into divisions and subdivisions, separated from each other by different creeds, manners, customs and modes of life. These ramifications necessarily involved diversities of religious, moral and legal opinions and doctrines more or less fatal to the unquestioned authority of the Brahmins, who seeing in the progress and revolution of society the inevitable decay of their hitherto undisputed influence, abandoned the traditional and prescribed path of religious life and betook themselves to secular pursuit of gain for their subsistence. The necessary consequence now is that in almost every sphere of life, in every profession or calling, the Brahmins of the present day are extensively engaged. And their cupidity is so great, that every principle of law and morality is shamefully compromised in their dealings with mankind. A Brahmin is no longer typical of either religious purity or moral excellence. His profound erudition, his logical subtlety in spinning into niceties the most commonplace distinctions, his spirit of deep research and his illimitable power of polemical discussion, have all forsaken him, and from an inspired priest he has degenerated into a mercenary _purohit_. He no longer wears on his forehead the frontlet of righteousness, his whole heart, his whole soul is impregnated with corruption. In a fervent spirit, he no longer says to his followers--"let us meditate on the adorable light of the Divine Ruler; may it guide our intellects." His sacred _poita_ (Brahminical thread) his divine _gayutree_ (prayer) his holy _basil_ (bead roll), his three daily services with the sacred water of the Ganges, no longer