these passages give one an impression of the
multitude of ascetic confraternities rather than a clear idea of their
different views.]

[Footnote 229: It finds expression in two hymns of the Atharva Veda,
XIX. 53 and 54. Cf. too Gaudap. Kar. 8. Kalat prasutim bhutanam manyante
kalacintakah.]

[Footnote 230: Digha Nikaya II. The opinions of the six teachers are
quoted as being answers to a question put to them by King Ajatasattu,
namely, What is gained by renouncing the world? Judged as such, they are
irrelevant but they probably represent current statements as to the
doctrine of each sect. The six teachers are also mentioned in several
other passages of the Digha and Maj. Nikayas and also in the
Sutta-Nipata. It is clear that at a very early period the list of their
names had become the usual formula for summarizing the teaching
prevalent in the time of Gotama which was neither Brahmanic nor
Buddhist.]

[Footnote 231: Dig. Nik. I. 23-28.]

[Footnote 232: A rather defiant materialism preaching, "Let us eat and
drink for to-morrow we die," crops up in India in various ages though
never very prominent.]

[Footnote 233: But possibly the ascetics described by it were only
Digambara Jains.]

[Footnote 234: See especially the article Ajivikas by Hoernle, in
Hastings' _Dictionary of Religion_. Also Hoernle, _Uvasagadasao_,
appendix, pp. 1-29. Rockhill, _Life of the Buddha_, pp. 249 ff.
Schrader, _Stand der indischen Philosophie zur Zeit Mahaviras und
Buddhas_, p. 32. Sutrakritanga II. 6.]

[Footnote 235: Makkhali lived some time with Mahavira, but they
quarrelled. But his followers, though they may not have been a united
body so much as other sects, had definite characteristics.]

[Footnote 236: _E.g._ Sat. Brah. v. 4. 4. 13. "He thus encloses the
Vaisya and Sudra on both sides by the priesthood and nobility and makes
them submissive."]

[Footnote 237: See Sankhayana Aranyaka. Trans. Keith, pp. viii-xi, 78
85. Also Aitareya Aran. book v.]

[Footnote 238: Cf. the ritual for the Horse sacrifice. ['Sat]. Brah,
xiii. 2. 8, and Hillebrandt, _Vedische Opfer_., p. 152.]

[Footnote 239: Supplemented by the Kausika Sutra, which, whatever its
age may be, has preserved a record of very ancient usages.]

[Footnote 240: _E.g._ I. 10. This hymn, like many others, seems to
combine several moral and intellectual stages, the level at which the
combination was possible not being very high. On the one hand Varuna is
the Lord of La