FOOTNOTES:
[Footnote 1: viii. 38. 4; i. 108. 3; Bergaigne, ii. 293.]
[Footnote 2: On this point Bergaigne deprecates the application of the ritualistic method, and says in words that cannot be too emphasized: "Mais qui ne voit que de telles exptications n'expliquent rien, ou plutôt que le détail du rituel ne peut trouver son explication que dans le mythe, bien loin de pouvoir servir lui-mêmes à expliquer le mythe?… Ni le ciel seul ni la terre seule, mais la terre et le ciel étroitement unis et presque confondus, voilà le vrai domaine de la mythologie védique, mythologie dont le rituel n'est que la reproduction" (i. p. 24).]
[Footnote 3: i. 58. 4; v. 7. 7; vi. 3. 4.]
[Footnote 4: iii. 14. 4; i. 71. 9; vi. 3. 7; 6. 2; iv. 1. 9.]
[Footnote 5: Or of time or order.]
[Footnote 6: Or 'Finder-of-beings.']
[Footnote 7: Herabkunft des Feuers und des Göttertrankes.]
[Footnote 8: RV. vi. 16. 13: "Thee, Agni, from out the sky
Atharvan twirled," nir amanthata (cf. Promantheus). In x.
462 the Bhrigus, [Greek: phleghyai], discover fire.]
[Footnote 9: Compare v. 2. 1. Sometimes Agni is "born with the fingers," which twirl the sticks (iii. 26. 3; iv. 6. 8).]
[Footnote 10: Compare ii. 1: "born in flame from water, cloud, and plants … thou art the creator.">[
[Footnote 11: Bergaigne, i. p. 32 ff. The question of priestly names (loc. cit. pp. 47-50), should start with Bharata as [Greek: purphoros], a common title of Agni (ii. 7; vi. 16. 19-21). So Bhrigu is the 'shining' one; and Vasishtha is the 'most shining' (compare Vasus, not good but shining gods). The priests got their names from their god, like Jesuits. Compare Gritsamada in the Bhrigu family (book ii.); Viçv[=a]-mitra, 'friend of all,' in the Bharata family (book iii.); Gautama V[=a]madeva belonging to Angirasas (book iv.); Atri 'Eater,' epithet of Agni in RV. (book v.); Bharadv[=a]ja 'bearing food' (book vi.); Vasishtha (book vii.); and besides these Jamadagni and Kaçyapa, black-toothed (Agni).']
[Footnote 12: De Isid. et Osir. 46. Compare Windischmann, Ueber den Somacultus der Arier (1846), and Muir, Original Sanskrit Texts, vol. ii. p. 471. Hillebrandt, Vedische Mythologie, i. p. 450, believes haoma to mean the moon, as does soma in some hymns of the Rig Veda (see below).]
[Footnote 13: Compare Kuhn, Herabkunft des Feuers und des Göttertrankes (1859); Bergaigne, La Religion Védique, i. 148 ff.; Haug's [=A]itareya Br[=a]hmana, Introduction, p. 62; Whitney in Jour. Am. Or. Soc. III. 299; Muir, Original Sanskrit Texts, vol. V. p. 258 ff., where other literature is cited.]
[Footnote 14: RV. X. 34. 1; IX. 98. 9; 82.3. The Vedic plant is unknown (not the sarcostemma viminale).]
[Footnote 15: RV. III. 43. 7; IV. 26.6 (other references in Muir, loc. cit. p. 262.) Perhaps rain as soma released by lightning as a hawk (Bloomfield).]
[Footnote 16: See the passages cited in Muir, loc. cit.]
[Footnote 17: A complete account of soma was given by the
Vedic texts will be found in Hillebrandt's Vedische
Mythologie, vol. I., where are described the different ways
of fermenting the juice of the plant.]
[Footnote 18: Although so interpreted by Hillebrandt, loc.
cit. p. 312. The passage is found in RV. VI. 44. 23.]
[Footnote 19: Loc. cit. pp. 340, 450.]
[Footnote 20: Compare IX. 79. 5, where the same verb is used of striking, urging out the soma-juice, r[=a]sa.]
[Footnote 21: Compare IX. 32. 2, where "Trita's maidens urge on the golden steed with the press-stones, índu as a drink for Indra.">[
[Footnote 22: On account of the position and content of this
hymn, Hillebrandt regards it as addressed to
Soma-Brihaspati.]
[Footnote 23: So the sun in I. 163. 9, II. 'Sharpening his
horns' is used of fire in i. 140. 6; v. 2. 9.]
[Footnote 24: VI. 16. 39; vii. 19. I; VIII. 60. 13.]
[Footnote 25 3: IX. 63. 8-9; 5. 9. Soma is identified with lightning in ix. 47. 3.]
[Footnote 26: Hukhratus, verethrajao, hvaresa.]
[Footnote 27: Or: wise.]
[Footnote 28 3: Or: strength. Above, 'shared riches,'
perhaps, for 'got happiness.']
[Footnote 29: Or: thine, indeed, are the laws of King
Varuna.]
[Footnote 30: Or: brilliant and beloved as Mitra (Mitra means friend); Aryaman is translated 'bosom-friend'—both are [=A]dityas.]
[Footnote 31: Or: an thou willest for us to live we shall not die.]
[Footnote 32: Or: lordly plant, but not the moon.]
[Footnote 33: Some unessential verses in the above metre are here omitted.]
[Footnote 34: Or: shining.]
[Footnote 35: The same ideas are prominent in viii. 48, where Soma is invoked as 'soma that has been drunk,' i.e., the juice of the ('three days fermented') plant.]
[Footnote 36: In the fourth book, iv. 27. 3. On this myth, with its reasonable explanation as deduced from the ritual, see Bloomfield, JAOS. xvi. I ff. Compare also Muir and Hillebrandt, loc. cit.]
* * * * *