Dr. von Bradke, the reason is that it is not contained in Professor Haug's collection of the Mânava Sûtras, the only one which has hitherto been accessible to European students. In my copy of the works of the Mânava school it stands after the Pravarâdhyâya 1. It consists of four short Khandas. The first begins with the words, 'Now we will explain the rules for the funeral sacrifices,' and treats of the following points: the invitation of qualified Brâhmanas, their hospitable reception with the Arghya in the house of the sacrificer, the invocations asking the Visvedevas and the manes to attend, and the burnt oblations offered to Soma, Yama, and Agni. The Mantras which are to be used seem, if not all, at least for the greater part, to have been taken from the Maitrâyanî Samhitâ. This section shows hardly any special agreement with the Manu-smriti, except in the rule, known also from other Dharma-sûtras, which prescribes the entertainment of two guests at the rite in honour of the gods, and of three at the offering to the manes or of one on either occasion, as well as in the number and the deities of the burnt oblations which precede the Srâddha (Manu III, 123, 211). But the second Khanda, which contains the description of the Srâddha ceremony, opens with a couple of verses, the first of which corresponds almost literally with Manu III, 274. The only important difference is that at the end the words 'in the rainy season and under (the constellation) Maghâh' take the place of Manu's 'when the shadow of the elephant falls towards the east.' It must be noted that, though Vishnu LXXVIII, 52-53 and Vasishtha XI, 40 have passages which contain similar prayers of the manes, their wording differs very considerably from that of the Srâddhakalpa and of

1 My MS. of the writings of the Mânava Karana, which was copied in 1864-65 at Nasik, includes, besides the Samhitâ and the Upanishad, counted as the fifth Kanda, all the portions of the Srauta-sûtra, known from Professor Haug's MSS. together with the Kumâra or Kumârila Bhâshya and portions of a later vritti by Misra Bâlakrishna, as well as the Grihya-sûtra with its Bhâshya, the Pûranâkhya, by Bhatta Ashtavakra (not by Kumârila, as I conjectured in West and Bühler's Digest, p. 46, note a), and the Srâddhakalpa.

* अपि नः स्वकुले भूयाद्यो नो दद्यात्रयोदशीम् । पायसं मधुसर्पिभ्यां वर्ष सु च मघासु च ॥

the Manu-smriti. The second verse1 bears a faint resemblance to Manu III, 202, as it declares that water offered in vessels of gold, silver, or Udumbara 'becomes imperishable.' The following prose portion has little in common with Manu's rules. Curiously enough, it prescribes that the funeral cakes are to be offered after the guests have finished their meal, a custom which Manu III, 261 attributes to 'some.' The section closes with some Slokas2, the last of which is nearly identical with Manu III, 283. The chief difference is, that in the first line the word Srâddhe, 'at a Srâddha,' occurs instead of snâtvâ, ' after his bath.' The second var.lect.samâhita/,' with a concentrated mind,' instead of dvigottamal, 'a Brâhmana,' is found in the Southern MSS. of Manu. The next section, which is not numbered in the colophon as Khanda 3, but separately, treats of the Abhyudaya, or Vriddhi-srâddha, the funeral oblations which must be offered on all joyful occasions, such as the celebration of the birth of a son, a wedding, and so forth. As Manu mentions this variety of the Srâddha only incidentally, III, 254, the contents of this Khanda find no counterpart in the Smriti. But among its numerous Slokas one line agrees literally with Manu IX, 186 a'. The fourth and last section of the Kalpa, which is marked as the Parisishta, the addenda, gives miscellaneous rules regarding the times when Srâddhas may be performed, the manner in which the fulfilment of certain special wishes may be secured, and the persons to be entertained on such occasions. It consists chiefly of

1

2

सौवर्णेषु च पात्रेषु राजतौदुम्नरेषु च । दत्तमक्षय्यतां याति खगोनार्थकृतेन

(sic)

" दश पूर्वान्दशापरानात्मनश्चैकवि शतिम् (sic) । श्राद्धकृन्मोचयेत्पापान्मह्तोप्पेनसः पितृन् ॥ श्राद्धं च यो न दद्यात्पितृभ्यश्च कदाचन (sic) । षष्टिवर्षसहBifu faxıqi argà gfa: 11 ada ndumfe: faqenà aarfga: 1 àठसर्वमाप्रोति पितृयज्ञक्रियाफलमिति ॥ इति मानवश्राद्धकल्पे द्वितीयः खण्डः

समान: ॥

3 Beginning अथ वृद्धिश्राद्धं व्याख्यास्यामः || Colophon, इति मानवसूत्रे अभ्युदयश्राद्धम् ॥

verses, seven1 of which are either quite or nearly identical with passages of the Manu-smriti III, 82, 125-126, 145, 185, 148, and 186, while another, which teaches that the invited Brahmanas and the sacrificer must remain chaste 'because the manes dwell with them,' agrees in substance with Manu III, 189. Two among the seven Slokas, those corresponding to Manu III, 125-126, occur also in the Vâsishtha and Baudhâyana Dharmasâstras. The remainder are not traceable in the ancient Sûtras.

These remarks show that the Mânava Srâddhakalpa consists, like many other handbooks of Vedic schools, of several pieces, which probably have been composed successively at different times. Even the whole treatise may be possibly later than the Grihya-sûtra, and may have been added in order to supplement its too curt rules on funeral sacrifices. But in spite of these admissions, the fact that it contains so many verses partly or wholly agreeing with the Manu-smriti, keeps its importance for the point under consideration. If an adherent of the Mânava school found it necessary to compose a treatise on a subject like the Sráddhas, he would, as a matter of course, base it on the usage and the teaching of his school. Hence it may be assumed that the verses which he inserted were current in

12. कुर्यादहरहः श्राइमब्राद्येनोदकेन वा । पयोमूलफलैर्वापि पितृभ्यः प्रीतिमाहरेत् ॥ In the corresponding verse of Manu, Medh and Gov. read आहरन् instead of Kullüka's आवहन् ॥ b. द्वौ दैवे त्रीन्पित्रै [त्र्य ] एकैकमुभयत्र वा । भोजयेत्सुसमृद्धोपि न प्रसज्जेत विस्तरां [रे ] ॥ सत्क्रियां देशकालौ च द्रव्यं ब्राह्मणसंपदः । पंचैतांनि [तान्वि] स्तरो हन्ति तस्मात्रैहतु [नेहतु] विस्तरं [रे] " यत्नेन भोजयेच्छ्राद्धे बहूचं वेदपारगं । शाखांतगमध्वर्यु छंदोगं वा समातिगम् ॥ d. पञ्चाग्निं वि [ग्निस्त्रि] सुपर्ण च [व] त्रिणाचिकेतः पडंगवित् । ब्रह्मदेयानुसंतानो ज्येष्ठसामग एव च ॥ . मातामहं मातुलं च स्वस्रीयं श्वशुरं गुरुं । दौहित्रं विट्पतिं बंधु [धुम्] ऋतिग्याज्यौ च भोजयेत् ॥ . वेदार्थी विप्रवक्ता च ब्रह्मचारि [चर्ये] सदा स्थिताः [तः] । शतायुश्चैव विज्ञेया ब्राह्मणाः पंक्ति

C.

पावनाः ॥ The fifth and sixth verses have been transposed by a mistake of the copyist.

2

पूर्वेद्युरामंत्रितो विप्रैः [तैर्वि ] पितरः संवसंति वै । यजमानश्च ता रात्रि वसेयुर्ब्रह्मचारिणः (sic) ॥

।

the latter, and it is not improbable that they may have occurred in one of its written works. As, further, the Manu-smriti rests on a Mânava Dharma-sûtra, and has derived from the latter a number of its verses, the most natural explanation of the partial agreement between the Srâddhakalpa and the Smriti is that both have drawn on the same source, the Mânava Dharma-sûtra. If that is so, the latter must have been considered as authoritative by the Mânavas, and have been their peculiar property. Though several links in this chain of arguments must unfortunately remain hypothetical, it seems to me, especially if taken together with Professor Jolly's and Dr. von Schröder's above-mentioned discoveries regarding the relation of the books of the Kâthaka school to those of the MaitrâyanîyaMânavas and of the Vishnu-smriti to the Manu-smriti, sufficiently strong to show that also this part of Professor Max Müller's hypothesis is more than an ingenious conjecture.

In conclusion, I may mention that two other circumstances a certain agreement between the Maitrâyanabrâhmazopanishad and the Manu-smriti, as well as the preference which the latter shows for North-western India in its description of the countries where pure Aryan customs prevail (II, 17-22)-may also point to a connexion. of the Manu-smriti and of its original with the Mânava school. In the Upanishad VI, 37, we find quoted, as a generally known maxim, a verse which occurs Manu III, 76. Two other verses, Manu VI, 76-77, agree in substance with Maitr. Up. III, 41, and some of Manu's statements regarding the Atman and the results of the gunas or qualities closely correspond to the doctrines taught in the Upanishad 2. On a closer examination these resemblances lose, however, a good deal of their significance. For the ideas expressed in Manu III, 76 are likewise traceable in a Vedic passage quoted in Vasishtha's Dharmasûtra. The comparison of the human body to an impure dwelling (Manu VI, 76-77) reappears even in Buddhistic works. The corresponding philosophical tenets, finally,

1 Sacred Books of the East, vol. xv, p. 298, note 1. 2 See below, p. lxxiii. Dhammapada, 147-150; Johänntgen, Das Gesetzbuch des Manu, p. 93.

3

occur in a portion of the Manu-smriti which probably is not ancient, and they are held by several of the special schools of philosophy. As regards the passages in Manu's second chapter which praise the holiness of the districts between the Drishadvatî and the Sarasvatî, and between the Yamunâ and the Gangâ, they may indicate, as Dr. Johänntgen thinks 2, that the home of the school which produced the Mânava Dharma-sûtra lies in those districts. If that were certain, it would agree well enough with the facts known regarding the ancient seats of the Mânavas. The latter are a North-western sect, and extended, as the Mahârnava asserts 3, from the Mayûra hill to Gugarat. Unfortunately, however, the Dharma-sûtras of Vasishtha and Baudhâyana contain almost exactly the same statements as Manu, and hence the verses of the latter possibly mean nothing more than that the Mânavas, like many other Vedic schools, considered India north of the Vindhyas, and especially the districts adjoining the sacred rivers, as the true home of Brâhmanism and of Âryan purity.

II.

While the preceding discussion has shown that our Mânava Dharmasâstra is based on a Mânava Dharma-sûtra which probably was the exclusive property of the Maitrâyanîya-Mânava school, we have now to consider some questions connected with the conversion of the locally authoritative Sûtra into a law-book claiming the allegiance of all Âryans and generally acknowledged by them. The problems which now have to be solved, or at least to be attempted, are the following: I. what circumstances led to the substitution of a universally binding Mânava Dharmasâstra for the manual of the Vedic school? 2. why was so prominent a position allotted to the remodelled Smriti?

1 See below, p. lxix.

2 Loc. cit. pp. 109-110.

3 Sacred Books of the East, vol. ii, p. xxxi; and L. von Schröder, Maitrâyanî Samh. I, pp. xxiv-xxviii. The ancient inscriptions name Maitrâyawa Brâhmanas as donees in the Central India Agency and Gugarat. The Mânava school still exists in the latter country and in Khândesh.