The reverence paid to serpents begins to be ritual in the Atharva Veda.  Even in the Rig Veda there is the deification of the cloud-snake.  In later times they answered to the Nymphs, being tutelary guardians of streams and rivers (Buhler).  In i. 36, Cesha Ananta supports earth, and it is told why he does so.]

[Footnote 63:  These three are the witnesses for the soul at the judgment, xii. 322. 55.  V[=a]yu, Wind, is said to be even mightier than Indra, Yama, Indra and Varuna, ib. 155. 9, 10.]

     [Footnote 64:  But (in a later account) not if he dies
     ignobly; for if one is slain by a man of low caste he goes
     to hell, xii. 298. 7.]

     [Footnote 65:  Demoniac Indras (i.e., demon-leaders) and
     seers, xii. 166. 26.]

[Footnote 66:  ‘The god of gods,’ who rains blood in i. 30. 36, is declared by the commentator to be—­Parjanya!  The gods are here defending Soma from the heavenly bird, Garuda, and nearly die of fright.]

     [Footnote 67:  xii. 313. 1-7, with the same watery finale as
     is usual.]

[Footnote 68:  The morning prayer, etc, to the sun is, of course, still observed, e.g., vii. 186. 4.  Indra is thanked for victory and invoked for rain (iii. 117. 11; i. 25. 7; Holtzmann, loc. cit. p. 326) in an hymn that is less fulsome than those to Agni and S[=u]rya.]

[Footnote 69:  111. 222, Atharvan’s rediscovery of fire.  As to Crutis they are probably no more valuable than Smritis.  The one given in iii. 208. 11, agnayo in[=a]i[.n]sak[=a]m[=a]s, seems to be adapted (cf. [=A]cv.  Gs. iv. 1; the adjective, by the way, is still starred in Pw.).  So [=A]cv.  Gs. i. 15. 9, is repeated Mbh[=a]; i. 74. 63, as a “Vedic mantragr[=a]ma " (ang[=a]d ang[=a]t sambhavasi, etc.).]

[Footnote 70:  The devils are on the Prince’s side, and wish to keep him from death.  The proverb is found ib. 252. 2; [=a]tmaty[=a]g[=i] hy adho y[=a]ti.  The holy-grass is used in much the same way when R[=a]ma lies down by Ocean, resolved to die or persuade Ocean to aid him.  The rites (vs. 24) are “in the Upanishad.”]

     [Footnote 71:  According to XII. 59. 80-84, the ’treatise of
     Brihaspati’ comes from Civa through Brahm[=a] and Indra.]

     [Footnote 72:  In Buddhism Yama’s messengers are Yakkhas. 
     Scherman, loc. cit. p. 57.]

     [Footnote 73:  Compare II. 22. 26:  gaccha yamak[s.]ayam,
     ‘go to Yama’s destruction’; whereas of a good man it is
     said, ‘I will send Indra a guest’ (VII, 27.8).]