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

     [Footnote 12:  Cat.  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-catru as indracatru, whereby the meaning was changed from ‘conqueror of Indra’ to ‘Indra-conquered,’ with unexpected result (Cat.  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.  Beitraege, 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,’ cr[=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 Cat.  Br. i. 8. 1. 40; ii. 6. 1. 3,
     7, 10, 42; ii. 4. 2. 24; v. 5. 4. 28.]