[1] I read samárúḍha-Bhútásana-vimánakáḥ.
[2] Reading rabhasokti for nabhasokti. Perhaps siddhimitam in śl. 78, a, should be siddhamidam.
[3] In the MS. lent me from the Sanskrit College I find soḍháhidanśasya and visoḍhavahneś.
[4] Reading aneko dhanyártho.
[5] Cp. Odyssey 4. 841 ὥς οἱ ἐναργὲς ὄνειρον ἐπέσσυτο νυκτὸς ἀμολγῷ, where some suppose ἀμολγὸς to mean the four hours before daybreak.
[6] I read cha raṇadíksháyám.
[7] The MS. in the Sanskrit College reads tatrásyástu śivam távat; let him succeed in the battle.
[8] I. e. attendants of Śiva.
[9] The word, which I have translated “human sacrifice,” is purushamedha. For the prevalence of human sacrifices among all nations of antiquity see Grimm’s Teutonic Mythology, translated by Stallybrass, Vol. I, p. 44 and ff; see also Tylor’s Primitive Culture, Vol. II, p. 246, 353, 361, 365. Dr. Rajendralála Mitra. Rai Bahadúr, in an essay in the Journal of the Asiatic Society for 1876, entitled “Human Sacrifices in India,” traces the history of the practice in India, and incidentally among the principal nations of antiquity. The following is his own summary of his conclusions with respect to the practice in India. (1) That, looking to the history of human civilization, and the rituals of the Hindus, there is nothing to justify the belief that in ancient times the Hindus were incapable of sacrificing human beings to their gods. (2) That the Śunaḥśepha hymns of the Rig Veda Sanhitá most probably refer to a human sacrifice. (3) That the Aitareya Bráhmaṇa refers to an actual, and not a typical human sacrifice. (4) That the Purushamedha originally required the actual sacrifice of men. (5) That the Śatapatha Bráhmaṇa sanctions human sacrifice in some cases, but makes the Purushamedha emblematic. (6) That the Taittiríya Bráhmaṇa enjoins the sacrifice of a man at the Horse sacrifice. (7) That the Puráṇas recognise human sacrifices to Chaṇḍiká but prohibit the Purushamedha rite. (8) That the Tantras enjoin human sacrifices to Chaṇḍiká, and require that, when human victims are not available, an effigy of a human being should be sacrificed to her. Of the sacrifices to Chaṇḍiká we have enough and to spare in the Kathá Sarit Ságara. Strange to say, it appears that human sacrifices were offered in Greece on Mount Lykaion in Arcadia even in the time of Pausanias. Dim traditions with respect to the custom are still found among the inhabitants of that region, (Bernhard Schmidt, Griechische Märchen, p. 27). Cp. the institution of the φαρμακοὶ connected with the worship of Apollo! Preller, Griechische Mythologie, Vol. I, p. 202; see also pp. 240 and 257 and Vol. II, pp. 310 and 466; Herodotus VII, 197; Plato, Min. p. 315, C; Preller, Römische Mythologie, p. 104.