verbal root "man, to think," which was also adopted as a
personal title by the writer or writers and compilers of the
Dharma Śāstra. The Dharma Śāstra was used as the
standard book of thought, understanding and systematisa-
tion--not passion and muddle--concerning the relationships
of human beings for the maintenance (dharma) and growth
of man as man, and not as either beast or fool, both of
which he sometimes is.

In the presentation of that work now before us, Dr. Mot-
wani has well classified, as well as explained, the main features
of the original, with especial emphasis on the division of
labour in the social order into the four groups of teachers
and preachers, social functionaries, commercial and industrial
organisers and manual workers in society, and also the four
successive stages in individual growth and life--not at all
like Shakespeare's seven ages of man! It is even now a
question whether it would not be a good thing to put the
four orders or functions of society, as Manu did or tried
to do, on an hereditary basis for the sake of constant
improvement of social skills, and of peaceful settlement of
duties in social planning. Man is still perhaps too passionate
to permit logic and science to rule these matters to the
extent which Manu propounded, though we do here and
there in western countries give preference or priority of
admission to the sons of members in some of the trade-
unions. The transmission of skills of both hand and brain
may be just as significant among humans as animals, as,
for example, in the case of Professor Pavlov's white rat,
which learned response to the dinner bell after about 300
tries in the first generation, 100 in the second, 30 in the
third and about 3 in the fourth--figures here given from
memory after a long time, but very significant anyway.

Dr. Motwani has classified and explained the teachings
of Manu on all these social and ethical matters very clearly

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