(3) Even when kingship became an established institution the idea that the King was only a servant of the people survived for a long time. His "remuneration" was fixed at one-sixth of the produce. His subjects had the right to depose him or to turn him out if he failed in his duty. The authorities on these points are collected by Mr. Banerjea on pp. 72 and 73 of his book. (4) Similarly many authorities are quoted by Mr. Banerjea on pp. 74 and 75 of his learned work showing that, according to Hindu ideals practised in ancient times, the king was not above the law. He was not an autocrat. He was as much bound by the law as his subjects. Laws were not made by kings. "Legislation was not among the powers entrusted to a king," says Mr. Banerjea. "There is no reference in early Vedic literature to the exercise of legislative authority by the king, though later it is an essential part of his duties," says Prof. Macdonell.[10] (5) Assemblies and councils are quite frequently mentioned both in the Rig and the Atharva Vedas. "The popular assembly was a regular institution in the early years of the Buddhistic age (500 to 300 B.C.)" Chanakya mentions that in the King's Council the decision of the majority should prevail.[11] Sukraniti lays down elaborate rules of procedure for the conduct of business in these assemblies. "The Council was the chief administrative authority in the kingdom. The King was supposed not to do anything without the consent of the Council."[12] In _Kerala_ State, South India, during the first and second centuries of the Christian Era, there were five assemblies one of which consisted of "representatives of the people summoned from various parts of the State."[13] "From the Ceylon inscriptions we learn that in that island all measures were enacted by the King in Council, and all orders were issued by and under the authority of the Council."