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[Footnote 48: This doctrine is supposed by some scholars to be due to outside influence, but the doubt is not substantiated, and even in the Rig Veda one passage appears to refer to it. Doubtless, however, the later expanded view, with its complicated reckonings, may have been touched by foreign influence.]
[Footnote 49: Na [=a]san s[=a]ma-Ir-lg-yajur-varn[=a]s. In xii. 342. 8 the order is Rik-Yajus-Atharvan-S[=a]man. The habit of putting S[=a]man instead of Rik at the head of the Vedas is still kept in the late litany to Çiva, who is "the S[ra]man among the Vedas" meaning, of course, the first and best. In the same place, "Çiva is the Itih[=a]sa" epic (xiii. 14.323; and ib. 17. 78, 91), for the epic outweighs all the Vedas in its own estimation.]
[Footnote 50: iii. 149. 14; 188. 22; 189. 32; probably with a recollection of the colors of the four castes, white, red, yellow, black. According to xii. 233. 32, there is no sacrifice in the Krita age, but, beginning with the Tret[=a] age, there is a general diffusion of sacrifice in the Dv[=a]para age. In another passage of the same book it is said that marriage laws arose in the Dv[=a]para age (207.38 ff.).]
[Footnote 51: The teaching varies somewhat in the allotment of years. See Manu, I. 67.]
[Footnote 52: Weber thinks, on the other hand, that the parties represent respectively, Çiva and Vishuu worship, Ind. St. i. 206.]
[Footnote 53: This book also is closely in touch with the later Pur[ra]nas. For instance, Citragupta, Yama's secretary, is known only to the books of the pseudo-epic, the Vishnu Pur[ra]na, the Padma Pur[=a]na, etc.)
[Footnote 54: Neunzehn Bücher, p. 86.]
