[Footnote 75: AV. iv. 28; viii. 2; xi. 2. Thus even in the Rig Veda pairs of gods are frequently besung as one, as if they were divinities not only homogeneous but even monothelous.]
[Footnote 76: Brahm[=a]'s mark in the lotus; Vishnu's, the discus (sun); Çiva's, the Linga, phallic emblem.]
[Footnote 77: The grim interpretation of later times makes the cattle (to be sacrificed) men. The theological interpretation is that Çiva is the lord of the spirit, which is bound like a beast.]
[Footnote 78: The commenter, horrified by the murder of the Father-god, makes Rudra kill 'the sin'; but the original shows that it is the Father-god who was shot by this god, who chose as his reward the lordship over kine; and such exaltation is not improbable (moreover, it is historical!). The hunting of the Father-god by Rudra is pictured in the stars (Orion), Ait. Br. iii. 33.]
[Footnote 79: See Weber. Ind. St. ii. 37; Muir, iv. 403. Çarva (Çaurva) is Avestan, but at the same time it is his 'eastern' name, while Bhava is his western name. Çat. Br. i. 7. 3. 8.]
[Footnote 80: The epic (loc. cit. above), the Pur[=a]nas, and the very late Atharva Çiras Upanishad and M[=a]itr. Up. (much interpolated). Compare Muir, loc. cit. pp. 362-3.]
[Footnote 81: According to the epic, men honor gods that kill, Indra, Rudra, and so forth; not gods that are passive, such as Brahm[=a], the Creator, and P[=u]shan (xii. 15. 18), ya eva dev[=a] hant[=a]ras t[=a]l loko 'rcayate bh[=r.]ça[=.m], na Brahm[=a][n.]am.]
[Footnote 82: Barth seems to imply that Harihara (the name) is later than the trim[=u]rti (p. 185), but he has to reject the passage in the Hari-va[.n]ça to prove this. On Ayen[=a]r, a southern god said to be Hari-Hara (Vishnu-Çiva), see Williams, loc. cit.]
[Footnote 83: RV. viii. 6. 30; 1. 50. 10. Weber refers Krishna further back to a priestly Vedic poet of that name, to whom are attributed hymns of the eighth and tenth books of the Rig Veda (Janm[=a][s.][t.]am[=i], p. 316). He interprets Krishna's mother's name, Devak[=i], as 'player' (ib) But the change of name in a Vedic hymn has no special significance. The name Devak[=i] is found applied to other persons, and its etymology is rather deva, divine, as Weber now admits (Berl. Ak. 1890, p. 931).]
[Footnote 84: In the epic, also, kings become hermits, and perform great penance just as do the ascetic priests. Compare the heroes themselves, and i. 42. 23 raja mah[=a]tap[=a]s; also ii. 19, where a king renounces his throne, and with his two wives becomes a hermit in the woods. In i. 41. 31 a king is said to be equal to ten priests!]