flax, and he adds that woollen dresses are allowed to all castes, as well as the kambala (masc.), which seems to be any cloth made of vegetable substances (darbhâdinirmitam kîram kambalam). He then adds a curious remark, which would seem to show that the Brahmanas preferred skins, and the Kshatriyas clothes, for he says that those who wish well to the Brahmanas should wear agina, skins, and those who wish well to the Kshatriyas should wear vastra, clothes, and those who wish well to both should wear both, but, in that case, the skin should always form the outer garment. The Dharma-sûtras of the Gautamas, which were published in India, prescribe likewise for the Brahmana the black antelope skin, and allow clothes of hemp or linen (sânakshaumakîra) as well as kutapas (woollen cloth) for all. What is new among the Gautamas is, that they add the kârpâsa, the cotton dress, which is important as showing κάνναβις and κάναβος οι κάνναβος, a model, a lay figure, which Lobeck derives from Kávva. In Old Norse we have hanp-r, in A. S. hænep, hemp, Old High Germ. hanaf. The occurrence of the word sana is of importance as showing at how early a time the Aryans of India were acquainted with the uses and the name of hemp. Our word hemp, the A. S. hanep, the Old Norse hanp-r, are all borrowed from Latin cannabis, which, like other borrowed words, has undergone the regular changes required by Grimm's law in Low German, and also in High German, hanaf. The Slavonic nations seem to have borrowed their word for hemp (Lith. kanape) from the Goths, the Celtic nations (Ir. canaib) from the Romans; (cf. Kuhn, Beiträge, vol. ii. p. 382.) The Latin cannabis is borrowed from Greek, and the Greeks, to judge from the account of Herodotus, most likely adopted the word from the Aryan Thracians and Scythians; (Her. iv. 74; Pictet, Les Aryens, vol. i. p. 314.) Kávvaßis being a foreign word, it would be useless to attempt an explanation of the final element bis, which is added to sana, the Sanskrit word for hemp. It may be visa, fibre, or it may be anything else. Certain it is that the main element in the name of hemp was the same among the settlers in Northern India, and among the Thracians and Scythians through whom the Greeks first became acquainted with hemp. The history of the word kávvaßis must be kept distinct from that of the Greek kávva or káva, reed. Both spellings occur, for Pollux, x. 166, writes πτανάκα δέ ἐστι ψίαθος ἡ ἐν τοῖς ἀκατίοις ἣν καὶ κάναν καλοῦσιν, but vii. 176, κάνναι δὲ τὸ ἐκ κανάβων πλέγμα. This word κάννα may be the same as the Sanskrit sana, only with this difference, that it was retained as common property by Greeks and Indians before they separated, and was applied differently in later times by the one and the other. an early knowledge of this manufacture. The kârpâsa dress occurs once more as a present to be given to the Potar priest (Âsv. Srauta-sûtras ix. 4), and evidently considered as a valuable present, taking precedence of the kshaumî or linen dress. It is provided that the cotton dress should not be dyed, for this, I suppose, is the meaning of avikrita. Immediately after, however, it is said, that some authorities say the dress should be dyed red (kâshâyam apy eke), the very expression which occurred in Âpastamba, and that, in that case, the red for the Brâhmana's dress should be taken from the bark of trees (vârksha). Manu, who here, as elsewhere, simply paraphrases the ancient Sûtras, says, ii. 41: kârshnarauravavâstâni karmâni brahmakârinah vasîrann ânupûrvyena sânakshaumâvikâni ka. 'Let Brahmakârins wear (as outer garments) the skins of the black antelope, the deer, the goat, (as under garments) dresses of hemp, flax, and sheep's wool, in the order of the three castes.' The Sanskrit name for a dressed skin is agina, a word which does not occur in the Rig-veda, but which, if Bopp is right in deriving it from agá, goat, as aiyis from aię, would have meant originally, not skin in general, but a goatskin. The skins of the éta, here ascribed to the Maruts, would be identical with the aineya, which Âsvalâyana ascribes to the Brâhmana, not, as we should expect, to the Kshatriya, if, as has been supposed, aineya is derived from ena, which is a secondary form, particularly in the feminine enî, of eta. There is, however, another word, eda, a kind of sheep, which, but for Festus, might be hædus, and by its side ena, a kind of antelope. These two forms pre-suppose an earlier erna, and point therefore in a different direction. Verse 10, note 4. I translate kshurá by sharp edges, but it might have been translated literally by razors, for, strange as it may sound, razors were known, not only during the Vedic period, but even previous to the Aryan separation. The Sanskrit kshurá is the Greek ξυρός or ξυρόν. In the Veda we have clear allusions to shaving: X. 142, 4. yada te vấtah anu-vấti sokíh, váptâ-iva smásru vapasi prá bhuma. When the wind blows after thy blast, then thou shavest the earth as a barber shaves the beard. Cf. i. 65, 4. If, as B. and R. suggest, vaptar, barber, is connected with the more modern name for barber in Sanskrit, viz. nâpita, we should have to admit a root svap, in the sense of tearing or pulling, vellere, from which we might derive the Vedic svapu (vii. 56, 3), beak. Corresponding to this we find in Old High German snabul, beak, (schnepfe, snipe,) and in Old Norse nef. The Anglo-Saxon neb means mouth and nose, while in modern English neb or nib is used for the bill or beak of a bird *. Another derivation of nâpita, proposed by Professor Weber (Kuhn's Beiträge, vol. i. p. 505), who takes nâpita as a dialectic form of snâpitar, balneator, or lavator, might be admitted if it could be proved that in India also the barber was at the same time a balneator. Verse 11, note 1. Ví-bhûtayah is properly a substantive, meaning power, but, like other substantives †, and particularly substantives with prepositions, it can be used as an adjective, and is, in fact, more frequently used as an adjective than as a substantive. It is a substantive, i. 8, 9. evá hí te ví-bhutayah utáyah indra mã-vate sadyán kit sánti dâsúshe. For indeed thy powers, O Indra, are at once shelters for a sacrificer, like me. But it is an adjective, i. 3o, 5. ví-bhutih astu sunnta. May the prayer be powerful. vi. 17, 4. mahẩm ánûnam tavásam ví-bhûtim matsarasah garhrishanta pra-sáham. * Grimm, Deutsche Grammatik, vol. iii. pp. 400, 409. There is not yet sufficient evidence to show that Sanskrit sv, German sn, and Sanskrit n are interchangeable, but there is at least one case that may be analogous. Sanskrit svang, to embrace, to twist round a person, German slango, Schlange, snake, and Sanskrit naga, snake. Grimm, Deutsche Grammatik, vol. iii. p. 364. + See Benfey, Kuhn's Zeitschrift, vol. ii. p. 216. The sweet draughts of Soma delighted the great, the perfect, the strong, the powerful, the unyielding Indra. Cf. viii. 49, 6; 50, 6. Vibhvah, with the Svarita on the last syllable, has to be pronounced vibhúàh. In iii. 6, 9, we find vi-bhávah. Verse 11, note 2. Verse 11, note 3. See i. 87, 1, note1, page 144. See i. 6, 5, note 1, page 29. Verse 12, note 1. Mahi-tvanám, greatness, is formed by the suffix tvaná, which Professor Aufrecht has identified with the Greek σúvŋ (σvvov); see Kuhn's Zeitschrift, vol. i. p. 482. The origin of this suffix has been explained by Professor Benfey, ibid. vol. vii. p. 120, who traces it back to the suffix tvan, for instance, i-tvan, goer, in prâtah-ítvâ= prâtah-yavâ. Verse 12, notes 2 and 3. Vratá is one of those words which, though we may perceive their one central idea, and their original purport, we have to translate by various terms in order to make them intelligible in every passage where they occur. Vratá, I believe, meant originally what is enclosed, protected, set apart, the Greek voμós: v. 46, 7. yah parthivâsah yah apẩm ápi vraté tấh nah devîh su-havâh sárma yakkhata. O ye gracious goddesses, who are on the earth or in the realm of the waters, grant us your protection! Here vratá is used like vrigána, see i. 165, 15, note 3, page 195. X. 114, 2. tasâm ní kikyuh kaváyah ni-dẩnam páreshu yah gúhyeshu vratéshu. The poets discovered their (the Nirritis') origin, who are in the far hidden chambers. i. 163, 3. ási tritáh gúhyena vraténa. Thou art Trita within the hidden place, or with the secret work. Secondly, vratá means what is fenced off, what is determined, what is settled, and hence, like dhárman, law, ordinance. In this sense vratá occurs very frequently: i. 25, 1. yát kit hí te vísah yathâ prá deva varuna vratám, minîmási dyávi-dyavi. Whatever law of thine we break, O Varuna, day by day, men as we are. ii. 8, 3. yásya vratám ná míyate. Whose law is not broken. iii. 32, 8. índrasya kárma sú-kritâ puruni vratani devah ná minanti vísve. The deeds of Indra are well done and many, all the gods do not break his laws, or do not injure his ordinances. ii. 24, I2. vísvam satyám maghavânā yuvóh ít ấpah kana prá minanti vratám vâm. All that is yours, O powerful gods, is true; even the waters do not break your law. ii. 38, 7. nákih asya tấni vrata devásya savitúh minanti. No one breaks these laws of this god Savitar. Cf. ii. 38, 9. i. 92, 12. áminatî daívyâni vratấni. Not injuring the divine ordinances. Cf. i. 124, 2. Which of his laws have we overstepped? viii. 25, 16. tásya vratani ánu vah karâmasi. His ordinances we follow. x. 33, 9. ná devẩnâm áti vratám satá-âtmâ kaná gîvati. No one lives beyond the statute of the gods, even if he had a hundred lives. vii. 5, 4. táva tri-dhấtu prithivï utá dyaúh vaísvânara vratám agne sakanta. The earth and the sky followed thy threefold law, 0 Agni Vaisvânara. vii. 87, 7. yáh mriláyâti kakrúshe kit agah vayám syâma várune ánâgâh, ánu vratấni áditeh ridhántah. Let us be sinless before Varuna, who is gracious even to him who has committed sin, let us perform the laws of Aditi! ii. 28, 8. námah purẩ te varuna utá nûnám utá aparám tuvi-gâta bravâma, tvé hí kam párvate ná sritẩni áprakyutâni duh-dabha vratẩni. Formerly, and now, and also in future let us give praise to thee, O Varuna; for in thee, O unconquerable, all laws are grounded, immovable as on a rock. A very frequent expression is ánu vratám, according to |