that the Brâhmanas preferred skins, and the Kshatriyas clothes, for he says that those who wish well to the Brâhmanas 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 Brâhmana 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 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 was 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:

kârshnarauravabâstâni 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 αἰγίς from αἴξ, would have meant originally, not skin in general, but a goat-skin. 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 haedus, and by its side ena, a kind of antelope. These two forms pre-suppose an earlier erna or arna, and point therefore in a different direction, though hardly to ἄρνες.

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. yadâ´ te vâ´tah anu-vâ´ti sokíh, váptâ-iva smásru vapasi prá bhû´ma.