[Footnote 18: In RV. X. 90. 9, chandas, songs, incantations, imply a work of this nature.]
[Footnote 19: Unless it be distinctly good magic the epic heroes are ashamed to use magical rites. They insist on the intent being unimpeachable.]
[Footnote 20: [=A]p. I. II. 30, 20, etc. Compare Weber,
Omina p. 337, and see the Bibliography.]
[Footnote 21: T[=a]itt. S. VI. I. 1, 2, 3,
t[=i]rthesn[=a]li.]
[Footnote 22: Compare Weber's account of the R[=a]jas[=u]ya, p. 98; and, apropos of the Daçapeya, ib. 78, note; where it is stated that soma-drinking for the warrior-caste is still reflected in this (originally independent) ceremony.]
[Footnote 23: The list given above (p. 464) of the 'thrice three names' is made eight by suppressing Kum[=a]ra, and the 'eight names' are to-day the usual number.]
[Footnote 24: Ç[=a]nkh. (K[=a]nsh.) Br. vi. 1.]
[Footnote 25: The Brahmanic multiple by preference is (three and) seven (7,21,28,35), that of the Buddhist, eight. Feer, JA., 1893, p. 113 ff., holds the Svargaparva of the epic to be Buddhistic on account of the hells. More probably it is a Çivaite addition. The rule does not always hold good, for groups of seven and eight are sometimes Buddhistic and Brahmanic, respectively.]
[Footnote 26: Leumann, Rosaries.]
[Footnote 27: Friederich,; JRAS. viii. 157; ix. 59. The only established reference to Buddha on the part of Brahmanism, with the exception of late Pur[=a]nas of uncertain date, is after Kshemendra (1066 A.D.). Compare Holtzmann, s. Geschichte, p. 103.]