At just what time was elaborated the stupendous system of rites, which are already traditional in the Br[=a]hmanas, can never be known.  Some of these rites have to do with special ceremonies, such as the royal inauguration, some are stated soma-sacrifices.[2] Opposed to these soma-feasts is the simpler and older fire-cult, which persists in the house-rituals.  All of these together make up a sightly array of sacrifices.[3] The soma-ritual is developed in the Br[=a]hmanas.  But with this class of works there must have been from ancient times another which treated of the fire-ritual, and of which the more modern representatives are the extant S[=u]tras.  It is with S[=u]tras that legal literature begins, but these differ from the ritualistic S[=u]tras.  Yet both are full of religious meat.  In these collections, even in the more special, there is no arrangement that corresponds to western ideas of order.  In a completed code, for example, there is a rough distribution of subjects under different heads, but the attempt is only tentative, and each work presents the appearance of a heterogeneous mass of regulations and laws, from which one must pick out the law for which he is seeking.  The earlier legal works were in prose; the later evolved codes, of which there is a large number, in metre.  It is in these two classes of house-ritual and law-ritual, which together constitute what is called Smriti, tradition-ritual (in distinction from the so-called Cruti, revelation-ritual), that one may expect to find the religion of the time; not as inculcated by the promoters of mystery, nor yet as disclosed by the philosopher, but as taught (through the priest) to the people, and as accepted by them for their daily guidance in matters of every-day observance.  We glance first at the religious observances, for here, as in the case of the great sacrifices, a detailed examination would be of no more value than a collective impression; unless, indeed, one were hunting for folk-lore superstitions, of which we can treat now only in the mass.  It is sufficient to understand that, according to the house-ritual (g[r.]hya-s[=u]tra) and the law-ritual (dharma-s[=u]tra, and dharma-c[=a]stra),[4] for every change in life there was an appropriate ceremony and a religious observance; for every day, oblations (three at least); for every fortnight and season, a sacrifice.  Religious formulae were said over the child yet unborn.  From the moment of birth he was surrounded with observances.[5] At such and such a time the child’s head was shaved; he was taken out to look at the sun; made to eat from a golden spoon; invested with the sacred cord, etc, etc.  When grown up, a certain number of years were passed with a Guru, or tutor, who taught the boy his Veda; and to whom he acted as body-servant (a study and office often cut short in the case of Aryans who were not priests).  Of the sacraments alone, such as the observances to which we have just alluded, there are no less than