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[Footnote 7: The Çata-patha Br[ra]hmana (or "Br[=a]mana of the hundred paths") II. 2. 2. 6; 4.3.14.]
[Footnote 8: The chief family priest, it is said in the Çat. Br. II. 4.4.5, is a man of great influence. Sometimes one priest becomes religious head of two clans (an extraordinary event, however, only one name is reported) and then how exalted is his position. Probably, as in the later age of the drama, the chief priest often at the same time practically prime minister. It is said in another part of the same book that although the whole earth is divine, yet it is the priest that makes holy the place of sacrifice (III. 1. 1.4). In this period murder is defined as killing a priest; other cases are not called murder. Weber, IS. X. 66.]
[Footnote 9: Barth, loc. cit. p. 42.]
[Footnote 10: He has analogy with Agni in being made of 'seven persons (males),' Çat. Br. X. 2. 2. 1.]
[Footnote 11: Compare M[=a]it. S. IV. 2. 12, 'sons of Praj[=a]pati, Agni, V[=a]yu, S[=u]rya.']
[Footnote 12: Çat. Br. I. 3. 4. 12; IV. 3. 5. 1.]
[Footnote 13: Interesting is the fact that only priests may eat sacrificial food and drink soma at this period. When even the king should drink soma, he is made to drink some transubstantiated liquor which, the priests inform him, has been 'made into some for him by magic, for the latter is too holy for any warrior really to drink (VII. 19; VIII. 20). But in the more popular feasts there are indications that this rule is often broken. Compare Weber, R[=a]jas(=u]ya p. 98.]
[Footnote 14: For the relations of the different castes at this period, see Weber, in the tenth volume of the Indische Studien.]