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[Footnote 6: XI. 2. 28.)
[Footnote 7: XI. 9; VIII. 6 and 7, with tree-worship.]
[Footnote 8: V. 24. 4-5. On the one god' compare X. 8. 28; XIII. 4. 15. Indra as S[=u]rya, in VII. 11; cf. xiii. 4; XVII. 1. 24. Pantheism in X. 7. 14. 25. Of charms, compare ii. 9, to restore life; III. 6, a curse against 'whom I hate'; III. 23, to obtain offspring. On the stars and night, see hymn at XIX. 8 and 47. In V. 13, a guard against poison; ib. a hymn to a drum; ib. 31, a charm to dispel evil magic; VI. 133, magic to produce long life; V. 23, against worms, etc., etc. Aditi, VII. 6. 1-4 (partly Rik).]
[Footnote 9: Compare Muir, OST. II. 447 ff.]
[Footnote 10: This old charm is still used among the clam-diggers of Canarsie, N.Y.]
[Footnote 11: Ind. Lith2 p. 164.]
[Footnote 12: M[=ajit. Up.. vii. 9. He is 'the gods' Brahm[=a)' (Rik.)]
[Footnote 13: Indische und germanische Segenssprüche, KZ. xiii. 49.]
[Footnote 14: One long hymn, xii. 1, of the Atharvan is to earth and fire (19-20). In the Rik, átharvan is fire-priest and bringer of fire from heaven; while once the word may mean fire itself (viii. 9, 7). The name Brahmaveda is perhaps best referred to brahma as fire (whence 'fervor, "prayer,' and again 'energy,' 'force'). In distinction from the great soma sacrifices, the fire-cult always remains the chief thing in the domestic ritual. The present Atharvan formulae have for the most part no visible application to fire, but the name still shows the original connection.]
