FOOTNOTES:

[Footnote 1: In [=A]it. Br. I. 22, there is an unexplained antithesis of Rik, Yajus, S[=a]man, Veda, and Brahma; where the commentator takes Veda to be Atharva Veda. The priests, belonging respectively to the first three Vedas, are for the Rig Veda, the Hotar priest, who recites; for the S[=a]man, the Udg[=a]tar, 'the singer'; for the Y[=a]jus, the Adhvaryu, who attends to the erection of the altar, etc. Compare Müller, ASL. p. 468.]

[Footnote 2: It is the only literature of its time except (an important exception) those fore-runners of later S[=u]tra and epic which one may suppose to be in process of formation long before they come to the front.]

[Footnote 3: There are several schools of this Veda, of which the chief are the V[=a]jasaneyi, or 'White Yajus,' collection; the T[=a]ittir[=i]ya collection; and the M[=a]itr[=a]yan[=i] collection; the first named being the latest though the most popular, the last two being the foremost representatives of the 'Black Yajus.']

[Footnote 4: The different traits here recorded are given with many illustrative examples by Schroeder, in his Literatur und Cultur, p. 90 ff.]

[Footnote 5: Compare Weber, Ind. Streifen, II. 197.]

[Footnote 6: Weber, Lit. p. 73.]

[Footnote 7: The Çata-patha Br[=a]hmana (or "Br[=a]mana of the hundred paths") II. 2. 2. 6; 4.3.14.]

[Footnote 8: The chief family priest, it is said in the Çat. Br. II. 4. 4. 5, is a man of great influence. Sometimes one priest becomes religious head of two clans (an extraordinary event, however; only one name is reported) and then how exalted is his position. Probably, as in the later age of the drama, the chief priest often at the same time practically prime minister. It is said in another part of the same book that although the whole earth is divine, yet it is the priest that makes holy the place of sacrifice (III. 1. 1. 4). In this period murder is defined as killing a priest; other cases are not called murder. Weber, IS. X. 66.]

[Footnote 9: Barth, loc. cit. p. 42.]

[Footnote 10: He has analogy with Agni in being made of
'seven persons (males),' Çat. Br. X. 2. 2. 1.]

[Footnote 11: Compare M[=a]it. S. IV. 2. 12, 'sons of
Praj[=a]pati, Agni, V[=a]yu, S[=u]rya.']

[Footnote 12: Çat. Br. I. 3. 4. 12; IV. 3. 5. 1.]

[Footnote 13: Interesting is the fact that only priests may eat sacrificial food and drink soma at this period. When even the king should drink soma, he is made to drink some transubstantiated liquor which, the priests inform him, has been 'made into soma' for him by magic, for the latter is too holy for any warrior really to drink (VII. 19; VIII. 20). But in the more popular feasts there are indications that this rule is often broken. Compare Weber, R[=a]jas[=u]ya p. 98.]

[Footnote 14: For the relations of the different castes at this period, see Weber, in the tenth volume of the Indische Studien.]

[Footnote 15: The Atharvan is not yet recognized as a Veda.]

[Footnote 16: And even the pronunciation of a word or the accent is fateful. The famous godly example of this is where Tvashtar, the artificer, in anger mispronounced indra-çátru as indraçatru, whereby the meaning was changed from 'conqueror of Indra' to 'Indra-conquered,' with unexpected result (Çat. Br. I. 6. 3. 8; T[=a]itt. S. II. 4. 12. 1).]

[Footnote 17: The word is a[.m]sala, strong, or 'from the shoulder' (?). In III. 4. 1. 2 one cooks an ox or a goat for a very distinguished guest, as a sort of guest-sacrifice. So the guest is called 'cow-killer' (Weber, Ved. Beiträge, p. 36).]

[Footnote 18: Compare ib. I. 9. 1. 21, "let the priest not say 'guard me (or us),' but 'guard this worshipper (sacrificer),' for if he says 'me' he induces no blessing at all; the blessing is not for the priest, but for the sacrificer." In both passages, most emphatically, yajam[=a]nasy[=a]iva, 'for the sacrificer alone.']

[Footnote 19: Ya[.m] k[=a]ma[.m] k[=a]mayate so 'sm[=a]i k[=a]ma[h.] sam[r.]dhyate.]

[Footnote 20: [=A]suri's name as a theologian is important, since the S[=a]nkhya philosophy is intimately connected with him; if this [=A]suri be not another man with the same name (compare Weber, Lit. p. 152).]

[Footnote 21: The regular sacrifices to the Manes are daily and monthly; funerals and 'faith-feasts,' çr[=a]ddha, are occasional additions.]

[Footnote 22: Each generation of Manes rises to a better (higher) state if the offerings continue. As a matter of ceremonial this means that the remoter generations of fathers are put indefinitely far off, while the immediate predecessors of a man are the real beneficiaries; they climb up to the sky on the offering.]

[Footnote 23: Compare Çat. Br. i. 8. 1. 40; ii. 6. 1. 3, 7, 10, 42; ii. 4. 2. 24; v. 5. 4. 28.]

[Footnote 24: This passage (ib. ii. 1. 2. 7) is preceded by a typical argument for setting up the fires under the Pleiades, the wives of the Great Bear stars. He may do or he may not do so—the reasons contradict each other, and all of them are incredibly silly.]

[Footnote 25: This last fee is not so common. For an oblation to S[=u]rya the fee is a white horse or a white bull; either of them representing the proper form of the sun (Çat. Br. ii. 6. 3. 9); but another authority specifies twelve oxen and a plough (T[=a]itt. S. i. 8. 7).]

[Footnote 26: Çat. Br. ii. 1. 1. 3; 2. 3. 28; iv. 3. 4. 14; 5. 1. 15; four kinds of fees, ib. iv. 3. 4. 6, 7, 24 ff. (Milk is also 'Agni's seed,' ib. ii. 2. 4. 15).]

[Footnote 27: Yet in [=A]it. Br. iii. 19, the priest is coolly informed how he may be able to slay his patron by making a little change in the invocations. Elsewhere such conduct is reprobated.]

[Footnote 28: For other covenants, see the epic (chapter on
Hinduism).]

[Footnote 29: Çat. Br. iii. 4. 2. 1 ff.; iii. 6. 2. 25; iv. 3. 3. 3; iv. 4.1.17; 6. 6. 3; 7. 6, etc.; iii. 8. 2. 27; 3. 26; [=A]it. Br.. i. 24.]

[Footnote 30: ib. ii. 6. 2. 5. Here Rudra (compare Çiva and Hekate of the cross-roads) is said to go upon 'cross-roads'; so that his sacrifice is on cross-roads—one of the new teachings since the time of the Rig Veda. Rudra's sister, Ambik[=a], ib. 9, is another new creation, the genius of autumnal sickness.]

[Footnote 31: Çat. Br. ii. 2. 1. 21. How much non-serious fancy there may be here it is difficult to determine. It seems impossible that such as follows can have been meant in earnest: "The sacrifice, pray[=a]ja, is victory, jaya, because yaja = jaya. With this knowledge one gets the victory over his rivals" (ib. i. 5. 3. 3, 10).]

[Footnote 32: Although Bhaga is here (Çat. Br. i. 7. 4. 6-7, endho bhagas) interpreted as the Sun, he is evidently the same with Good Luck [Greek: typhlhos ghar ho Êlohhytos] or wealth.]

[Footnote 33: Çat. Br. iii. 1. 2. 13 ff.; l. 1. 2. 18; iii. 6. 1. 8 ff.; ii. 5. 2. 1; iv. 2. 1. 11; iii. 4.4. 3 ff.; 2. 3. 6-12, 13-14; iv. 5. 5. 12; 1.3. 13 ff.; iii. 2. 4. 5-6; 3. 2. 8; 7. 1. 17; iv. 2. 5. 17; 4. 1. 15; i. 7. 4. 6-7; ii. 4. 3. 4 ff.; li. 5.2.34; 5. 1. 12; 5. 1. 1 ff.; RV. viii. 104. 14. The reader must distinguish, in the name of Brahm[=a], the god from the priest, and this from brahm[=a], prayer. The first step is brahma—force, power, prayer; then this is, as a masculine Brahm[=a], the one who prays, that is, prayer, the Brahman priest, as, in the Rig Veda, x. 141. 3. Brihaspati is the 'Brahm[=a] of gods.' The next (Brahmanic) step is deified brahma, the personal Brahm[=a] as god, called also Father-god (Praj[=a]pati) or simply The Father (pit[=a]).]

[Footnote 34: Compare M[=a]it. S iii. 10. 2; [=A]it. Br. ii. 8; Çat. Br. i. 2. 3. 5; vi. 2. 1. 39; 3. 1. 24; ii. 5. 2. 16, a ram and ewe 'made of barley.' On human sacrifices, compare Müller, ASL. p. 419; Weber. ZDMG. xviii. 262 (see the Bibliography); Streifen, i.54.]

[Footnote 35: Weber has translated some of these legends.
Ind. Streifen, i. 9 ff.]

[Footnote 36: T[=a]itt. Br. iii. 2. 9. 7; Çat. Br. i. 2.
5. 5; ii. 1. 2. 13 ff.; vii. 5. 1. 6.]

[Footnote 37: Compare M[=a]it. S. i. 9. 8; Çat. Br. i. 6. 1. 1 ff. The seasons desert the gods, and the demons thrive. In Çat. Br. i. 5. 4. 6-11, the Asuras and Indra contend with numbers.]

[Footnote 38: Müller, ASL. p. 529.]

[Footnote 39: M[=a]it. S. iv. 2. 12; Çat. Br. i. 7. 4. 1; ii. 1. 2. 9; vi. 1. 3. 8; [=A]it. Br. iii. 33. Compare Muir, OST. iv. p. 45. At a later period there are frequently found indecent tales of the gods, and the Br[=a]hmanas themselves are vulgar enough, but they exhibit no special lubricity on the part of the priests.]

[Footnote 40: Idam aham ya èv[=a] smi so asmi, Çat. Br. i. 1. 1. 6; 9. 3. 23.]

[Footnote 41: RV. viii. 51. 2; Zimmer, loc. cit. p. 328.]

[Footnote 42: Compare Weber, Episch. in Vedisch. Ritual, p. 777 (and above). The man who is slaughtered must be neither a priest nor a slave, but a warrior or a man of the third caste (Weber, loc. cit. above).]

[Footnote 43: Le Mercier, 1637, ap. Parkman, loc. cit. p. 80. The current notion that the American Indian burns his victims at the stake merely for pleasure is not incorrect. He frequently did so, as he does so to-day, but in the seventeenth century this act often is part of a religious ceremony. He probably would have burned his captive, anyway, but he gladly utilized his pleasure as a means of propitiating his gods. In India it was just the other way.]

[Footnote 44: Substitutes of metal or of earthen victims are also mentioned.]

[Footnote 45: That the Vedic rite of killing the sacrificial beast (by beating and smothering) was very cruel may be seen in the description, [=A]it. Br. ii. 6.]

[Footnote 46: Çat. Br. i. 5. 2. 4.]

[Footnote 47: Sams[=a]ra is transmigration; karma, 'act,' implies that the change of abode is conditioned by the acts of a former life. Each may exclude the other; but in common parlance each implies the other.]

[Footnote 48: Weber, Indischt Streifen, i. p. 72.]

[Footnote 49: Çat. Br. i. 7. 3. 19: iii. 4. 1. 17.]

[Footnote 50: Çaf. Br. iii. 5. 4. 10; 6. 2. 24; 5. 3. 17 (compare 6. 4. 23-24; 3. 4. 11; 2. 1. 12); iii. 1. 2. 4; 3. 14; i. 7. 2. 9; vi. 1. 2. 14. The change of name is interesting. There is a remark in another part of the same work to the effect that when a man prospers in life they give his name also to his son, grandson, and to his father and grandfather (vi. 1. 2. 13). On the other hand, it was the custom of the Indian kings in later ages to assume the names of their prosperous grandfathers (JRAS. iv. 85).]

[Footnote 51: Were it not for the first clause it would be more natural to render the original 'The gods are truth alone, and men are untruth.']

[Footnote 52: In Çat. Br. ii. 4. 2. 5-6 it is said that the Father-god gives certain rules of eating to gods, Manes, men, and beasts: "Neither gods, Manes, nor beasts transgress the Father's law, only some men do.">[

[Footnote 53: Çat. Br. ii. 5. 2. 20. Varuna seizes on her
paramour, when she confesses. T[.a]itt. Br. i. 6. 5. 2.
The guilt confessed becomes less "because it thereby becomes
truth" (right).]

[Footnote 54: See Çat. Br.. ii. 4. 2. 6; 4. 1. 14; 1. 3. 9; 3. 1. 28: "Who knows man's morrow? Then let one not procrastinate." "Today is self, this alone is certain, uncertain is the morrow.">[

[Footnote 55: Some little rules are interesting. The Pythagorean abstinence from m[=a][s.][=a]s, beans, for instance, is enjoined; though this rule is opposed by Barku V[=a]rshna, Çat. Br. i. 1. 1. 10, on the ground that no offering to the gods is made of beans; "hence he said 'cook beans for me.'">[

[Footnote 56: Animals may represent gods. "The bull is a form of Indra," and so if the bull can be made to roar (Çat. Br. ii. 5. 3. 18), then one may know that Indra is come to the sacrifice. "Man is born into (whatever) world is made (by his acts in a previous existence)," is a short formula (Çat. Br.. vi. 2. 2. 27), which represents the karma doctrine in its essential principle, though the 'world' is here not this world, but the next. Compare Weber, ZDMG. ix. 237 ff.; Muir, OST. v. 314 ff.]

[Footnote 57: Though youth may be restored to him by the Açvins, Çat. Br.. iv. i. 5. 1 ff. Here the Horsemen are identified with Heaven and Earth (16).]

[Footnote 58: Cal. Br. ii. 3. 3. 7. Apropos of the Brahmanic sun it may be mentioned that, according to Ait. Br. iii. 44, the sun never really sets. "People think that he sets, but in truth he only turns round after reaching the end of the day, and makes night below, day above; and when they think he rises in the morning, he having come to the end of the night, turns round, and makes day below, night above. He never really sets. Whoever knows this of him, that he never sets, obtains union and likeness of form with the sun, and the same abode as the sun's." Compare Muir, OST. v. 521. This may be the real reason why the Rig Veda speaks of a dark and light sun.]

[Footnote 59: Çat. Br.. i. 4. 3. 11-22 ('The sinner shall suffer and go quickly to yonder world'); xi. 6. 1 (compare Weber, loc. cit. p. 20 ff.; ZDMG. ix. 237), the Bhrigu story, of which a more modern form is found in the Upanishad period. For the course of the sun, the fires on either side of the way, the departure to heaven 'with the whole body,' compare Çat. Br. i. 9. 3. 2-15; iv. 5. 1. 1; vi. 6. 2. 4; xi. 2. 7. 33; Weber, loc. cit.: Muir, loc. cit. v. p. 314. Not to have all one's bones in the next world is a disgrace, as Muir says, and for that reason they are collected at burial. Compare the custom as described by the French missionaries here. The American Indian has to have all his bones for future use, and the burying of the skeleton is an annual religious ceremony.]

[Footnote 60: Compare RV. iv. 28. 4: 'Thou Indra madest lowest the heathen.' Weber has shown, loc. cit., that the general notion of the Br[=a]hmanas is that all are born again in the next world, where they are rewarded or punished according as they are good or bad; whereas in the Rig Veda the good rejoice in heaven, and the bad are annihilated. This general view is to be modified, however, by such side-theories as those just mentioned, that the good (or wise) may be reborn on earth, or be united with gods, or become sunlight or stars (the latter are 'watery' to the Hindu, and this may explain the statement that the soul is 'in the midst of waters').]

[Footnote 61: There is in this age no notion of the repeated creations found in later literature. On the contrary, it is expressly said in the Rig Veda, vi. 48. 22, that heaven and earth are created but once: "Only once was heaven created, only once was earth created," Zimmer, AIL. 408.]

[Footnote 62: When the principle of life is explained it is in terms of sun or fire. Thus Praj[=a]pati, Lord of beings, or Father-god, is first an epithet of Savitar, RV. iv. 53. 2; and the golden germ must be fire.]

[Footnote 63: Schoolcraft, Historical and Statistical Information, i. 32. As examples of the many passages where 'water is the beginning' may be cited Çat. Br. vi. 7. 1. 17; xi. 1. 6. 1. The sun, born as Aditi's eighth son, is the bird, 'egg-born,' RV. x. 72. 8.]

[Footnote 64: Among the new curators of Atharvan origin are, for instance, the sun under the name of Rohita, Desire (Love), etc., etc.]

[Footnote 65: Illustrations of these contradictions may be
found in plenty apud Muir iv. p. 20 ff.]

[Footnote 66: Nirukta, vii. 4; Muir, loc. cit. p. 131 and
v. 17.]

[Footnote 67: Neu-und Vollmonds Opfer, 1880. The
D[=i]ksh[=a], or initiation, has been described by
Lindner; the R[=a]jas[=u]ya and Vajapeya, by Weber.]

[Footnote 68: The water-sickness already imputed to this god in the Rig Veda. This tale and that of Bhrigu (referred to above) show an ancient trait in the position of Varuna, as chief god.]

[Footnote 69: This is the germ of the pilgrimage doctrine
(see below).]

[Footnote 70: Perhaps (M. ix. 301) interpolated; or the
first allusion to the Four Ages.]

[Footnote 71: These (compare afri, 'blessing,' in the Avesta) are verses in the Rig Veda introducing the sacrifice. They are meant as propitiations, and appear to be an ancient part of the ritual.]

[Footnote 72: A group of hymns in the first book of the Rig Veda are attributed to Dogstail. At any rate, they do allude to him, and so prove a moderate antiquity (probably the middle period of the Rik) for the tale. The name, in Sanskrit Çunasçepa, has been ingeniously starred by Weber as Cynosoura; the last part of each compound having the same meaning, and the first part being even phonetically the same çunas, [Greek: kunhos].]

[Footnote 73: Ait. Br. viii. 10, 15, 20.]

[Footnote 74: The epic has a later version. This earlier form is found in Çat. Br. i. 8. 1. For the story of the flood among the American Indians compare Schoolcraft (Historical and Statistical Information), i. 17.]

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