See also Ang.  Nik. vol.  III. p. 276 and Rhys Davids’ Dialogues of the Buddha, I. pp. 220 ff.  But these passages give one an impression of the multitude of ascetic confraternities rather than a clear idea of their different views.]

[Footnote 229:  It finds expression in two hymns of the Atharva Veda, XIX. 53 and 54.  Cf. too Gaudap.  Kar. 8.  Kalat prasutim bhutanam manyante kalacintakah.]

[Footnote 230:  Digha Nikaya II.  The opinions of the six teachers are quoted as being answers to a question put to them by King Ajatasattu, namely, What is gained by renouncing the world?  Judged as such, they are irrelevant but they probably represent current statements as to the doctrine of each sect.  The six teachers are also mentioned in several other passages of the Digha and Maj.  Nikayas and also in the Sutta-Nipata.  It is clear that at a very early period the list of their names had become the usual formula for summarizing the teaching prevalent in the time of Gotama which was neither Brahmanic nor Buddhist.]

[Footnote 231:  Dig.  Nik.  I. 23-28.]

[Footnote 232:  A rather defiant materialism preaching, “Let us eat and drink for to-morrow we die,” crops up in India in various ages though never very prominent.]

[Footnote 233:  But possibly the ascetics described by it were only Digambara Jains.]

[Footnote 234:  See especially the article Ajivikas by Hoernle, in Hastings’ Dictionary of Religion.  Also Hoernle, Uvasagadasao, appendix, pp. 1-29.  Rockhill, Life of the Buddha, pp. 249 ff.  Schrader, Stand der indischen Philosophie zur Zeit Mahaviras und Buddhas, p. 32.  Sutrakritanga II. 6.]

[Footnote 235:  Makkhali lived some time with Mahavira, but they quarrelled.  But his followers, though they may not have been a united body so much as other sects, had definite characteristics.]

[Footnote 236:  E.g. Sat.  Brah. v. 4. 4. 13.  “He thus encloses the Vaisya and Sudra on both sides by the priesthood and nobility and makes them submissive.”]

[Footnote 237:  See Sankhayana Aranyaka.  Trans.  Keith, pp. viii-xi, 78 85.  Also Aitareya Aran. book v.]

[Footnote 238:  Cf. the ritual for the Horse sacrifice. [’Sat].  Brah, xiii. 2. 8, and Hillebrandt, Vedische Opfer., p. 152.]

[Footnote 239:  Supplemented by the Kausika Sutra, which, whatever its age may be, has preserved a record of very ancient usages.]

[Footnote 240:  E.g. I. 10.  This hymn, like many others, seems to combine several moral and intellectual stages, the level at which the combination was possible not being very high.  On the one hand Varuna is the Lord of Law and of Truth who punishes moral offences with dropsy.  On the other, the sorcerer “releases” the patient from Varuna by charms, without imposing any moral penance, and offers the god a thousand other men, provided that this particular victim is released.]