l references without date refer to
the New Series (vol i, NS., 1864).]

[Footnote 3: On the artistic side Emil Schlagintweit's great
work, Indien in Wort und Bild, contains much of interest to
the student of religious paraphernalia. See also below under
wild tribes.]

[Footnote 4: Roth, Morality of the Veda; Whitney, Result of
Vedic Researches (JAOS. iii. 289 and 331); Whitney, History
of the Vedic Texts, _ib_. iv. 245.]

[Footnote 5: Under this title Roth has an essay (on the
comparison of texts), KZ. xxvi. 45.]

[Footnote 6: See below. Defence of the same by the author,
WZKM. vii. 103.]

[Footnote 7: JRAS, i. 51 ff., and subsequent volumes,
Contributions to a Knowledge of the Vedic Theogony and
Mythology and Progress of the Vedic Religion toward Abstract
Conceptions of the Deity.]

[Footnote 8: It cannot be too much emphasized that
Grassmann's translation should never be used for comparative
purposes. At the same time, for a general understanding of
the contents of the whole Rig Veda it is the only book that
can be recommended. Ludwig's translation is so uncouth that
without a controlling knowledge of the original it is often
meaningless.]

[Footnote 9: Bloomfield, AJP. xii. 429. Compare also
Regnaud, Le Mythe de Rohita. The same author has published
various Vedic articles in the Rev. de l'histoire des
religions, vols. xv-xxvi. Whitney's complete translation of
AV. will soon appear.]

[Footnote 10: Sexual side of fire-cult; whirlwind of fire,
M[=a]taricvan, Schwartz, KZ. xx. 202; compare Hillebrandt,
ZDMG. xxxiii. 248.]

[Footnote 11: Neisser's Vorvedisches im Veda, BB. xvii. 244,
is not a mythological study.]

[Footnote 12: Apollon here is Saparye[n.]ya, 'worshipful.'
This derivation is attacked by Froehde, Apollon, BB. xix.
230 (compare Fick, _ib._ xviii. 138), who derives Apollon
from [Greek: phellhon], 'word,' comparing [Greek: hapellhaxein],
'conciliare,' _pell_ being 'spell' (in Gospel, etc.),
'inter-pellare.' Thus Apollo would be 'prophet,' 'warspello.'
On _vahni_, Agni, compare Neisser, Vedica, BB. xviii. 301
(xix. 120, 248).]

[Footnote 13: Oldenberg, _loc. cit_., interprets Acvins as
morning and evening stars! The epithet (of Agni and Acvins)
_bhura[n.]yu_ has been equated w