hold.]

[Footnote 49: The last words are to be understood as of
sensual pleasures (Muir, _loc. cit._ p. 307, notes 462,
463).]

[Footnote 50: RV. II. 29. 6; VII. 104. 3, 17; IV. 5. 5; IX.
73. 8. Compare Mulr, _loc. cit_. pp. 311-312; and Zimmer,
_loc. cit._ pp. 408, 418. Yama's 'hero-holding abode' is not
a hell, as Ludwig thinks, but, as usual, the top vault of
heaven.]

[Footnote 51: _loc. cit._ p. 123.]

[Footnote 52: X. 154. 2; 107. 2. Compare the mad ascetic,
_muni_, VIII. 17. 14.]

[Footnote 53: X. 117. This is clearly seen in the seventh
verse, where is praised the 'Brahman who talks,' _i.e._, can
speak in behalf of the giver to the gods (compare verse
three).]

[Footnote 54: X. 71. 6.]

[Footnote 55: Compare X. 145; 159. In X. 184 there is a
prayer addressed to the goddesses Sin[=i]v[=a]l[=i] and
Sarasvat[=i] (in conjunction with Vishnu, Tvashtar, the
Creator, Praj[=a]pati, and the Horsemen) to make a woman
fruitful.]

[Footnote 56: II. 15. 2; X. 6. 7 (Barth, _loc. cit._ p. 36).
The sacrifice of animals, cattle, horses, goats, is
customary; that of man, legendary; but it is implied in X.
18.8 (Hillebrandt, ZDMG. Xl p. 708), and is ritualized in
the next period (below).]

[Footnote 57: Phallic worship may be alluded to in that of
the 'tail-gods,' as Garbe thinks, but it is deprecated. One
verse, however, which seems to have crept in by mistake, is
apparently due to phallic influence (VIII. 1. 34), though
such a cult was not openly acknowledged till Civa-worship
began, and is no part of Brahmanism.]

* * * * *

CHAPTER VII.

THE RELIGION OF THE ATHARVA VEDA.

The hymns of the Rig Veda inextricably confused; the deities of an
earlier era confounded, and again merged together in a pantheism now
complete; the introduction of strange gods; recognition of a hell of
torture; instead of many divinities the One that represents all the
gods, and nature as well; incantations for evil purposes and charms
for a worthy purpose; formulae of malediction to be directed against
'those whom I hate and who hate me'; magical verses to obtain
children, to prolong life, to dispel 'evil magic,' to guard against
poison and other ills; the paralyzing extreme of ritualistic reverence
indicated by the exaltation to godhead