[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 added many ‘mixed castes,’ as well as ‘outcasts,’ and natural pariahs.  At the time of Manu’s code there were already many of these half-assimilated groups.]

     [Footnote 31:  Theoretically, twenty-one; but an extra one
     has slipped in by mistake.]

[Footnote 32:  The girl is given or bought, or may make her own choice among different suitors.  Buying a wife is reprehended by the early law-givers (therefore, customary).  The rite of marriage presupposes a grown girl, but child-marriages also were known to the early law.]

[Footnote 33:  The groom ‘releases her from Varuna’s fetter,’ by symbolically loosening the hair.  They step northeast, and he says:  ’One step for sap; two for strength; three for riches; four for luck; five for children; six for the seasons; seven for friendship.  Be true to me—­may we have many long-lived sons.’]

[Footnote 34:  There is another funeral hymn, X. 16, in which the Fire is invoked to burn the dead, and bear him to the fathers; his corporeal parts being distributed ’eye to the sun, breath to the wind,’ etc.]

     [Footnote 35:  See below.]