vidual as
would be implied by the name of the teachers to whom they
are credited. They were each texts of a school, _carana_,
but they are attributed uniformly to a special teacher, who
represents the _cara[n.]a_, as has been shown by Mueller. For
what is known in regard to the early 'S[=u]tra-makers' see
Buehler's introductions to volumes ii. and xiv. of the Sacred
Books.]

[Footnote 22: Compare Buehler's Introduction, p. XXXV, SBE.
vol. XIV.]

[Footnote 23: B[=a]udh. II. 18. 2-3. Compare Jacobi's
Introduction, p. XXIII ff. of SBE. vol. XXII.]

[Footnote 24: Buehler (Introduction, p. XXXI) gives as the
district of the [=A]pastamb[=i]ya school parts of the Bombay
Presidency, the greater parts of the Niz[=a]m's possessions,
and parts of the Madras Presidency. Apastamba himself refers
to Northerners as if they were foreigners (_loc. cit.)_.]

[Footnote 25: In India the latter question is: does the soul
immediately at death unite with the _[=a]tm[=a]_ or does it
travel to it. In Europe: does the soul wait for the Last
Day, or get to heaven immediately? Compare Maine, _Early Law
and Custom_, p. 71.]

[Footnote 26: Thought by some scholars to have been
developed out of the code of The M[=a]navas; but ascribed by
the Hindus to Father Manu, as are many other verses of legal
character contained in the epic and elsewhere.]

[Footnote 27: Although S[=u]tras may be metrical too in
part, yet is the complete metrical form, as in the case of
still later C[=a]stra, evidence that the work is intended
for the general public.]

[Footnote 28: The priest alone, in the post-Vedic age, has
the right to teach the sacred texts; he has immunity from
bodily punishment; the right to receive gifts, and other
special privileges. The three upper castes have each the
right and duty of studying the sacred texts for a number of
years.]

[Footnote 29: Weber has shown, _loc. cit_., that the
C[=u]dras did attend some of the more popular ceremonies,
and at first apparently even took a part in them.]

[Footnote 30: The 'four orders' or stadia of a priest's
life, student, householder, hermit, ascetic, must not be
confused with the 'four (political) orders' (castes),
priest, warrior, farmer, slave--to which, from time to time,
were a