32 E. TV. Hopkins, 



with the original settlers, 16. 6. 7, and to the host of still unbrah- 

 manized " outlaws," vagrants, who wander about in a sort of gypsy 

 wagon covered with boards. They have their own cult, are satis- 

 fied with their own jargon, scorn the priests and injure those who 

 should be inviolate. Though they have a sacrificer, Dyutana Maruta, 

 they are really " poison-eaters," thieves, takers of priests' food. The}' 

 wear blackish clothes with red borders and corded edges, goat-skins, 

 silver ornaments, turbans (but so, 16. 6. 13, do the Brahmanized 

 people, as also sandals) and carry jydhroiJa (said to be "bows 

 without arrows"), 17. 1. If.; IS. 1. 33. Finally, it may be noticed 

 that nothing indicates a city life in the Brahmana ; the grama is a 

 village " crowd " {grama is a host, as when men are said to be the 

 grama of gods; even of cattle, as when one desires a grama, not 

 a village but a flock of cattle), 6. 9. 2; 17. 10. 2, etc. The pur is 

 only a fort, such as the border tribes have now, to retreat to in 

 case of invasion. There is only a petty raj and his kingdom or 

 chiefdom of villages. Although the absence of allusions to cit}' life 

 cannot be pressed too far in a work of this kind, yet the five and 

 twenty books of the Great Brahmana have references enough to 

 manners and customs to make it improbable that had city life been 

 known it would not have been referred to. It is no more a cit}' 

 life than that is that of the Rig Veda, where a real city is vmknown, 

 and the village (called " crowd " or otherwise) is really the onh' 

 massed population. Life, however, was sufficiently complex for 

 doubt to arise in regard to the formal purity of initiates, and in 

 this Brahmana special provision is made for those who are open 

 to suspicion " in regard to couch, water (consecration), or marriage," 

 23. 4. 2.1 



Of didactic morality there is little (it is not in place here), but 

 we do find a few interesting statements. Thus in 18. 1. 24, as in 



* yails talpe vo 'dake vd vivdhe vd mimdnserans ta ctd {rdtrJr) upeyuli. Com- 

 pare TS. 6. 2. 6. 4, yam pdtre vd talpe vd minidnseran {jydvrffe devayajaiie yCija- 

 yet). Above a fourteen-night observance is enjoined. The caste-question lias 

 been so fully discussed that it will be necessarj'^ only to refer to the vital 

 facts that the slave " has no god and no sacrifice," 6. 1. 11, and the 

 agriculturist is born " to be devoiu-ed by priest and king," 6. 1. 10 (IS. 

 10. 8). One rite is for a king " to keep the people from getting awaj' 

 from him," 6. 10. 11. The priests are opposed to bm'dens (taxes), and, if 

 taxes are imposed, have no fear in cursing the king, -which is their weapon 

 against liim, bharatdm pratidandd hrdhmanaii^ 18. 10. 8. To make the 

 kingly and agricultural castes " subservient to the priest " is the priest's 

 object, 11. 11. 8 = 15. (3. 3; cf. 2. 16. 4. 



