so to-day, but in the seventeenth century this act often is part of a religious ceremony.  He probably would have burned his captive, anyway, but he gladly utilized his pleasure as a means of propitiating his gods.  In India it was just the other way.]

     [Footnote 44:  Substitutes of metal or of earthen victims are
     also mentioned.]

     [Footnote 45:  That the Vedic rite of killing the sacrificial
     beast (by beating and smothering) was very cruel may be seen
     in the description, [=A]it.  Br. ii. 6.]

     [Footnote 46:  Cat.  Br. i. 5. 2. 4.]

[Footnote 47:  Sams[=a]ra is transmigration; karma, ‘act,’ implies that the change of abode is conditioned by the acts of a former life.  Each may exclude the other; but in common parlance each implies the other.]

     [Footnote 48:  Weber, Indischt Streifen, i. p. 72.]

     [Footnote 49:  Cat.  Br. i. 7. 3. 19:  iii. 4. 1. 17.]

[Footnote 50:  Caf.  Br. iii. 5. 4. 10; 6. 2. 24; 5. 3. 17 (compare 6. 4. 23-24; 3. 4. 11; 2. 1. 12); iii. 1. 2. 4; 3. 14; i. 7. 2. 9; vi. 1. 2. 14.  The change of name is interesting.  There is a remark in another part of the same work to the effect that when a man prospers in life they give his name also to his son, grandson, and to his father and grandfather (vi. 1. 2. 13).  On the other hand, it was the custom of the Indian kings in later ages to assume the names of their prosperous grandfathers (JRAS. iv. 85).]

     [Footnote 51:  Were it not for the first clause it would be
     more natural to render the original ’The gods are truth
     alone, and men are untruth.’]

[Footnote 52:  In Cat.  Br. ii. 4. 2. 5-6 it is said that the Father-god gives certain rules of eating to gods, Manes, men, and beasts:  “Neither gods, Manes, nor beasts transgress the Father’s law, only some men do.”]

[Footnote 53:  Cat.  Br. ii. 5. 2. 20.  Varuna seizes on her paramour, when she confesses. T[.a]itt.  Br. i. 6. 5. 2.  The guilt confessed becomes less “because it thereby becomes truth” (right).]

[Footnote 54:  See Cat.  Br.. ii. 4. 2. 6; 4. 1. 14; 1. 3. 9; 3. 1. 28:  “Who knows man’s morrow?  Then let one not procrastinate.”  “Today is self, this alone is certain, uncertain is the morrow.”]

[Footnote 55:  Some little rules are interesting.  The Pythagorean abstinence from m[=a][s.][=a]s, beans, for instance, is enjoined; though this rule is opposed by Barku V[=a]rshna, Cat.  Br. i. 1. 1. 10, on the ground that no offering to the gods is made of beans; “hence he said ’cook beans for me.’”]

[Footnote 56:  Animals may represent gods.  “The bull is a form of Indra,” and so if the bull can be made to roar (Cat.  Br. ii. 5. 3. 18), then one may know that Indra