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.