[Footnote 4:  X. 173.]

     [Footnote 5:  V. 30.]

     [Footnote 6:  XI. 2. 28.]

     [Footnote 7:  XI. 9; VIII. 6 and 7, with tree-worship.]

[Footnote 8:  V. 24. 4-5.  On ‘the one god’ compare X. 8. 28; XIII. 4. 15.  Indra as S[=u]rya, in VII. 11; cf. xiii. 4; XVII. 1. 24.  Pantheism in X. 7. 14. 25.  Of charms, compare ii. 9, to restore life; III. 6, a curse against ’whom I hate’; III. 23, to obtain offspring.  On the stars and night, see hymn at XIX. 8 and 47.  In V. 13, a guard against poison; ib. a hymn to a drum; ib. 31, a charm to dispel evil magic; VI. 133, magic to produce long life; V. 23, against worms, etc., etc.  Aditi, VII. 6. 1-4 (partly Rik).]

     [Footnote 9:  Compare Muir, OST. II. 447 ff.]

     [Footnote 10:  This old charm is still used among the
     clam-diggers of Canarsie, N.Y.]

     [Footnote 11:  Ind.  Lit^2 p. 164.]

     [Footnote 12:  M[=a]it.  Up.. vii. 9.  He is ‘the gods’
     Brahm[=a]’ (Rik.)]

     [Footnote 13:  Indische und germanische Segenssprueche; KZ.
     xiii. 49.]

[Footnote 14:  One long hymn, xii. 1, of the Atharvan is to earth and fire (19-20).  In the Rik, atharvan is fire-priest and bringer of fire from heaven; while once the word may mean fire itself (viii. 9, 7).  The name Brahmaveda is perhaps best referred to brahma as fire (whence ‘fervor,’ ‘prayer,’ and again ‘energy,’ ’force’).  In distinction from the great soma-sacrifices, the fire-cult always remains the chief thing in the domestic ritual.  The present Atharvan formulae have for the most part no visible application to fire, but the name still shows the original connection.]

* * * * *

CHAPTER VIII.

EARLY HINDU DIVINITIES COMPARED WITH THOSE OF OTHER ARYANS.

Nothing is more usual than to attempt a reconstruction of Aryan ideas in manners, customs, laws, and religious conceptions, by placing side by side similar traits of individual Aryan nations, and stating or insinuating that the result of the comparison shows that one is handling primitive characteristics of the whole Aryan body.  It is of special importance, therefore, to see in how far the views and practices of peoples not Aryan may be found to be identical with those of Aryans.  The division of the army into clans, as in the Iliad and the Veda; the love of gambling, as shown by Greeks, Teutons, and Hindus; the separation of captains and princes, as is illustrated by Teuton and Hindu; the belief in a flood, common to Iranian, Greek, and Hindu; in the place of departed spirits, with the journey over a river (Iranian, Hindu, Scandinavian, Greek); in the after-felicity of warriors who die on the field of battle (Scandinavian, Greek, and Hindu); in the reverence paid to the wind-god (Hindu, Iranian, and Teutonic, V[=a]ta-Wotan); these and many other traits at different times, by various writers, have been united and compared to illustrate primitive Aryan belief and religion.