have maintained in all essentials to this day. FOOTNOTES: [221] Müller, "Hist. of anc. Sansk. Lit." 133 ff; 200 ff. Lassen, "Ind. Alterth." 2, 80; Johaentgen, "Gesetzbuch des Manu," s. 108, 163. [222] Manu, 2, 17, 18, 21-23, 24. [223] Manu, 3, 16; 8, 140. If Vasishtha and Çaunaka, as lawgivers, did not mean the old Rishis and, apparently, some traditional statements of theirs, but the first name referred to the Vasishtha-dharma-çastra, and thus to the teacher of Açvalayana, these quotations like many passages would be interpolations; and those of Çaunaka would not be very late, for M. Müller places this Çaunaka about 400 _B.C._ "Hist. of Sansk. Lit." p. 242 ff. [224] Manu, 8, 41, 46. [225] Manu, 1, 119; 12, 126. [226] There was a school of Brahmans, the Manavas, belonging to the Madhyandinas, whose text-book was the black Yajus. From the name Manava, Johaentgen concludes that it is the redaction of the Manava-school in which we have these laws, and that Manu's book is really the book of the Manavas. According to the tradition of the Indians, there ought to be three redactions of Manu, of which one numbers 4000 verses. The copies known as yet, and accessible to us, have only 2285 verses. [227] Jolly, "Z. Vgl. Richtsw., Die Systematik des indischen Rechts." [228] Cf. Stenzler, "Indische Studien," 1, 236, 246. Lassen, _loc. cit._ 1^2, 999. [229] Buddha's active life falls, as we shall see, in the period from 585 to 543 B.C. According to the sutras of the Buddhists, the Brahmanic law was then in full force; in fact in the districts mentioned in the text stricter rules were in force than those of the laws of Manu. The law is cited in the legends of the Buddhists, _e.g._ Burnouf, "Introduct. à l'histoire du Boud." p. 133; cf. Manu, 2, 233. It is true we possess the old sutras of the Buddhists in the form which they received in the third century B.C.; but Buddha's appearance presupposes the prevalence of the Brahmanic system, the supremacy of the doctrine and practice of it. In opposition to Buddhism the system of castes has not been softened by the Brahmans, but demonstrably strengthened. Moreover, the description of the legal and social conditions given in the sutras cannot be suspected to be mere inventions. The book of the law knows three Vedas only (cf. Manu, 4, 124); the sutras always quote four. In Manu the sentence of the Atharvan is mentioned once only (11, 33); hence the Atharva-veda seems to be later than Manu's law. In the Buddhist sutras the worship of Çiva is mentioned very frequently as in common use (Burnouf, _loc. cit._ p. 131); but the book of the law knows neither the name nor the god. From the accounts of the Greeks it is further clear that the worship of Vishnu was widely spread towards the end of the fourth century. This name the book contains only once, in the concluding part (12, 107-126), which has very little connection with the body of the book; and even here the word is used in the same sense as in