FOOTNOTES:
[Footnote 1: Compare T[=a]itt. S. VII. 4.2.1. The gods win immortality by means of 'sacrifice' in this later priest-ridden period.]
[Footnote 2: Ludwig (IV. p. 134) wrongly understands a hell
here.]
[Footnote 3: 'Yama's seat' is here what it is in the epic,
not a chapel (Pischel), but a home.]
[Footnote 4: This may mean 'to Yama (and) to death.' In the
Atharva Veda, V. 24. 13-14, it is said that Death is the
lord of men; Yama, of the Manes.]
[Footnote 5: It is here said, also, that the 'Gandharva in the waters and the water-woman' are the ties of consanguinity between Yama and Yam[=i], which means, apparently, that their parents were Moon and Water; a late idea, as in viii. 48. 13 (unique).]
[Footnote 6: The passage, X. 17, 1-2, is perhaps meant as a riddle, as Bloomfield suggests (JAOS. XV. p. 172). At any rate, it is still a dubious passage. Compare Hillebrandt, Vedische Mythologie, I. p. 503.]
[Footnote 7: Cited by Scherman, Visionslitteratur, p. 147.]
[Footnote 8: Possibly, 'streams.']
[Footnote 9: AV. XVIII. 3. 13.]
[Footnote 10: Compare AV. VI. 88. 2: "King Varuna and God
Brihaspati," where both are gods.]
[Footnote 11: [Greek: Kerberos](=Çabala)=Ç[=a]rvara.
Saram[=a] is storm or dawn, or something else that means
'runner.']
[Footnote 12: Here the fiend is expelled by a four-eyed dog
or a white one which has yellow ears. See the Sacred Books
of the East, IV. p. IXXXVII.]
[Footnote 13: Scherman proposes an easy solution, namely to
cut the description in two, and make only part of it refer
to the dogs! (loc. cit. p. 130).]
[Footnote 14: The dogs may be meant in I. 29. 3, but compare
II. 31. 5. Doubtful is I. 66. 8, according to Bergaigne,
applied to Yama as fire.]
[Footnote 15: India, p. 224.]
[Footnote 17: Barth, p. 23, cites I. 123. 6; X. 107. 2; 82. 2, to prove that stars are souls of dead men. These passages do not prove the point, but it may be inferred from X. 68. 11. Later on it is a received belief. A moon-heaven is found only in VIII. 48.]
[Footnote 18: Especially with Ymir in Scandinavian mythology.]
[Footnote 19: Visionslitteratur, 1892.]
[Footnote 20: Henotheism in the Rig Veda, p. 81.]
[Footnote 21: This religious phase is often confounded loosely with pantheism, but the distinction should be observed. Parkman speaks of (American) Indian 'pantheism'; and Barth speaks of ritualistic 'pantheism,' meaning thereby the deification of different objects used in sacrifice (p. 37, note). But chrematheism is as distinct from pantheism as it is from fetishism.]
[Footnote 22: Some seem to be old; thus Aramati, piety, has an Iranian representative, [=A]rma[=i]t[=i]. As masculine abstractions are to be added Anger, Death, etc.]
[Footnote 23: Compare iv. 50; ii. 23 and 24; v. 43. 12; x. 68. 9; ii. 26. 3; 23. 17; x. 97. 15. For interpretation compare Hillebrandt, Ved. Myth. i. 409-420; Bergaigne, La Rel, Vèd. i. 304; Muir, OST, v. 272 ff. (with previous literature).]
[Footnote 24: Mbh[=a].i. 74. 68. Compare Holtzmann, ZDMG. xxxiii. 631 ff.]
[Footnote 25: i. 89. 10: "Aditi is all the gods and men;
Aditi is whatever has been born; Aditi is whatever will be
born.">[
[Footnote 26: Henotheism in the Rig Veda (Drisler
Memorial).]
[Footnote 27: Ex. xv. 11; xviii. 11.]
[Footnote 28: RV. x. 114. 5; i. 164. 46; AV. iv. 16. 3.]
[Footnote 29: Bloomfield, JAOS. xv. 184.]
[Footnote 30: "Desire, the primal seed of mind," x. 129. 4.]
[Footnote 31: x. 72 (contains also the origin of the gods
from Aditi).]
[Footnote 32: x. 90, Here chand[=a][.m]si, carmina, is
probably the Atharvan.]
[Footnote 33: Rudras, Vasus, and [=A]dityas, the three
famous groups of gods. The Vasus are in Indra's train, the
'shining,' or, perhaps, 'good' gods.]
[Footnote 34: ii. 33. 13; x. 100. 5, etc. If the idea of manus=bonus be rejected, the Latin manes may be referred to m[=a]navas, the children of Manu.]
[Footnote 35: Or: "in an earthly place, in the atmosphere, or," etc.]
[Footnote 36: That is where the Fathers live. This is the only place where the Fathers are said to be náp[=a]t (descendants) of Vishnu, and here the sense may be "I have discovered Náp[=a]t (fire?)" But in i. 154. 5 Vishnu's worshippers rejoice in his home.]
[Footnote 37: Or: "form as thou wilt this body (of a corpse) to spirit life.">[
[Footnote 38: x. 56. 4; otherwise, Grassmann.]
[Footnote 39: vi. 73. 9 refers to ancestors on earth, not in heaven.]
[Footnote 40: Compare Muir, OST. v. 285, where i. 125. 5 is compared with x. 107. 2: "The gift-giver becomes immortal; the gift-giver lives in the sky; he that gives horses lives in the sun." Compare Zimmer, Altind. Leben p. 409; Geiger, Ostiran. Cultur, p. 290.]
[Footnote 41: x. 88. 15, word for word: "two paths heard of the Fathers I, of the gods and of mortals." Cited as a mystery, Brih. [=A]ran. Up. vi. 2. 2.]
[Footnote 42: x. 16. 3: "if thou wilt go to the waters or to the plants," is added after this (in addressing the soul of the dead man). Plant-souls occur again in x. 58. 7.]
[Footnote 43: A V. XVIII.4.64; Muir, Av. loc. cit. p. 298. A passage of the Atharvan suggests that the dead may have been exposed as in Iran, but there is no trace of this in the Rig Veda (Zimmer, loc. cit. p. 402).]
[Footnote 44: Barth, Vedic Religions, p. 23; ib., the
narrow 'house of clay,' RV. VII. 89. 1.]
[Footnote 45: I. 24. 1; I. 125.6; VII. 56.24; cited by
Müller, Chips, I. p. 45.]
[Footnote 46: IX. 113. 7 ff.]
[Footnote 47: Avar[=o]dhana[.m] divás, 'enclosure of the
sky.']
[Footnote 48: Literally, 'where custom' (obtains), i.e.,
where the old usages still hold.]
[Footnote 49: The last words are to be understood as of sensual pleasures (Muir, loc. cit. p. 307, notes 462, 463).]
[Footnote 50: RV. II. 29. 6; VII. 104. 3, 17; IV. 5. 5; IX. 73. 8. Compare Mulr, loc. cit. pp. 311-312; and Zimmer, loc. cit. pp. 408, 418. Yama's 'hero-holding abode' is not a hell, as Ludwig thinks, but, as usual, the top vault of heaven.]
[Footnote 51: loc. cit. p. 123.]
[Footnote 52: X. 154. 2; 107. 2. Compare the mad ascetic, múni, VIII. 17. 14.]
[Footnote 53: X. 117. This is clearly seen in the seventh verse, where is praised the 'Brahman who talks,' i.e., can speak in behalf of the giver to the gods (compare verse three).]
[Footnote 54: X. 71. 6.]
[Footnote 55: Compare X. 145; 159. In X. 184 there is a prayer addressed to the goddesses Sin[=i]v[=a]l[=i] and Sarasvat[=i] (in conjunction with Vishnu, Tvashtar, the Creator, Praj[=a]pati, and the Horsemen) to make a woman fruitful.]
[Footnote 56: II. 15. 2; X. 6. 7 (Barth, loc. cit. p. 36). The sacrifice of animals, cattle, horses, goats, is customary; that of man, legendary; but it is implied in X. 18.8 (Hillebrandt, ZDMG. Xl p. 708), and is ritualized in the next period (below).]
[Footnote 57: Phallic worship may be alluded to in that of the 'tail-gods,' as Garbe thinks, but it is deprecated. One verse, however, which seems to have crept in by mistake, is apparently due to phallic influence (VIII. 1. 34), though such a cult was not openly acknowledged till Çiva-worship began, and is no part of Brahmanism.]
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