habitual outrage of custom without reason is perhaps rightly held to be as anti-social as any felony. In the last resort, however, social pressure must be held in bounds, for nothing should interfere with a man's right to try himself, or sap the roots of his independence. And society is a vague and irresponsible magistrate, with so little illumination as to his own purposes and tendencies that he frequently mistakes the pioneers of his march for deserters, and orders the stoning of prophets whose sepulchres and monuments will be erected by his children.
The question of the inner trend or intention of the social movement must form the law in whose name all doubtful cases are tried. And, while it is never easy to determine the point accurately for one's own people, in the case of the Hindu race the supreme purpose of their past evolution is quite apparent. Even a cursory reading of the Laws of Manu displays Indian society as united in a great co-operation for the preservation of the ancient race-treasure of Sanskrit literature.
The feeling must have grown up when the Vedas alone required conserving, and the families entrusted with various portions were encouraged to become in all ways dependent on the community, that every energy might be devoted to the task in hand. This is the real meaning of prostration at the feet of Brahmins, of the great merit acquired by feeding them, and of the terror of the crime of killing one. It is not the man, it is race-culture, that is destroyed by such an act.
As ages went on and the Upanishads and other things were added to the store, that which was hitherto memorised became entrusted to writing. The Vedas
