278 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES
consequences. This division was intended to result in a difference of status and citizenship. It is true that all those who are within the pale of Chaturvarna are not all on the same level. Within the Chaturvarna there are the Brahmins, Kshatriyas, Vaishyas, Shudras and Slaves all unequal in status. Still they are within the Chaturvarna. Those within the Chaturvarna have a status in the eye of the law of Manu and a respect in the eye of the public. Those outside it have no respect in the eye of that society. The difference is also one of citizenship. Those within the Chaturvarna have rights to enjoy and remedies to enforce them. Those outside the Chaturvarna have no rights and no remedies.
This difference between those who are within the Chaturvarna and those outside of it have a kind of resemblance to the difference between civics i.e. citizens and preregenis or hostis i.e. non-citizens in the early Roman Law. The early law of Rome was essentially personal— not territorial. A man enjoyed the benefit of its institutions and of its protection, not because he happened to be within Roman territory, but because he was a citizen—one of those by whom and for whom its law was established. The story of the early jus getium was that a man sojourning within the bounds of a foreign state was at the mercy of the latter and its citizens; that he himself might be dealt with as a slave, all that belonged to him appropriated by the first comer. For he was outside the pale of the law. Under the jus civile the private rights which were peculiar to a Roman citizen were summed up in three abstract terms, Conubium, Commercium and Actio. Conubium was the capacity to enter into a marriage which would be productive of the palua potestas and agnation which in their turn were the foundation of intestate succession, guardianship etc. Commercium was the capacity for acquiring or alienating property. Actio was the capacity to bring a suit in a Court of law for the vindication, protection, or enforcement of a right either included in or flowing from connubium or commercium, or directly conferred by statute. These three capacities were enjoyed only by the Roman Citizens. A non-citizen was entitled to none of these rights.
III
The division between classes who are within the Chaturvarna and those who are without it though real and fundamental is undoubtedly archaic in its terminology. The system of Chaturvarna is no longer operative as law. It is therefore somewhat academic to speak of classes being within Chaturvarna and without Chaturvarna. The question will be asked, what are the modern counterparts of these ancient classes ? The question is perfectly legitimate especially as I have to explain how