[Footnote 24:  This passage (ib. ii. 1. 2. 7) is preceded by a typical argument for setting up the fires under the Pleiades, the wives of the Great Bear stars.  He may do or he may not do so—­the reasons contradict each other, and all of them are incredibly silly.]

[Footnote 25:  This last fee is not so common.  For an oblation to S[=u]rya the fee is a white horse or a white bull; either of them representing the proper form of the sun (Cat.  Br. ii. 6. 3. 9); but another authority specifies twelve oxen and a plough (T[=a]itt.  S. i. 8. 7).]

     [Footnote 26:  Cat.  Br. ii. 1. 1. 3; 2. 3. 28; iv. 3. 4.
     14; 5. 1. 15; four kinds of fees, ib. iv. 3. 4. 6, 7, 24
     ff. (Milk is also ‘Agni’s seed,’ ib. ii. 2. 4. 15).]

[Footnote 27:  Yet in [=A]it.  Br. iii. 19, the priest is coolly informed how he may be able to slay his patron by making a little change in the invocations.  Elsewhere such conduct is reprobated.]

     [Footnote 28:  For other covenants, see the epic (chapter on
     Hinduism).]

     [Footnote 29:  Cat.  Br. iii. 4. 2. 1 ff.; iii. 6. 2. 25;
     iv. 3. 3. 3; iv. 4.1.17; 6. 6. 3; 7. 6, etc.; iii. 8. 2. 27;
     3. 26; [=A]it.  Br.. i. 24.]

[Footnote 30:  ib. ii. 6. 2. 5.  Here Rudra (compare Civa and Hekate of the cross-roads) is said to go upon ‘cross-roads’; so that his sacrifice is on cross-roads—­one of the new teachings since the time of the Rig Veda.  Rudra’s sister, Ambik[=a], ib. 9, is another new creation, the genius of autumnal sickness.]

[Footnote 31:  Cat.  Br. ii. 2. 1. 21.  How much non-serious fancy there may be here it is difficult to determine.  It seems impossible that such as follows can have been meant in earnest:  “The sacrifice, pray[=a]ja, is victory, jaya, because yaja = jaya.  With this knowledge one gets the victory over his rivals” (ib. i. 5. 3. 3, 10).]

     [Footnote 32:  Although Bhaga is here (Cat.  Br. i. 7. 4. 6-7,
     endho bhagas) interpreted as the Sun, he is evidently the same
     with Good Luck [Greek:  typhlhos ghar ho Elohhytos] or wealth.]

[Footnote 33:  Cat.  Br. iii. 1. 2. 13 ff.; l. 1. 2. 18; iii. 6. 1. 8 ff.; ii. 5. 2. 1; iv. 2. 1. 11; iii. 4.4. 3 ff.; 2. 3. 6-12, 13-14; iv. 5. 5. 12; 1.3. 13 ff.; iii. 2. 4. 5-6; 3. 2. 8; 7. 1. 17; iv. 2. 5. 17; 4. 1. 15; i. 7. 4. 6-7; ii. 4. 3. 4 ff.; li. 5.2.34; 5. 1. 12; 5. 1. 1 ff.; RV. viii. 104. 14.  The reader must distinguish, in the name of Brahm[=a], the god from the priest, and this from brahm[=a], prayer.  The first step is brahma—­force, power, prayer; then this is, as a masculine Brahm[=a], the one who prays, that is, prayer, the Brahman priest, as, in the Rig Veda, x. 141. 3.