[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 _soma_' 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_.] [Footnote 15: The Atharvan is not yet recognized as a Veda.] [Footnote 16: And even the pronunciation of a word or the accent is fateful. The famous godly example of this is where Tvashtar, the artificer, in anger mispronounced _indra-çátru_ as _indraçatru,_ whereby the meaning was changed from 'conqueror of Indra' to 'Indra-conquered,' with unexpected result (_Çat. Br._ I. 6. 3. 8; _T[=a]itt. S._ II. 4. 12. 1).] [Footnote 17: The word is _a[.m]sala_, strong, or 'from the shoulder' (?). In III. 4. 1. 2 one cooks an ox or a goat for a very distinguished guest, as a sort of guest-sacrifice. So the guest is called 'cow-killer' (Weber, _Ved. Beiträge_, p. 36).] [Footnote 18: Compare _ib_. I. 9. 1. 21, "let the priest not say 'guard me (or us),' but 'guard this worshipper (sacrificer),' for if he says 'me' he induces no blessing at all; the blessing is not for the priest, but for the sacrificer." In both passages, most emphatically, _yajam[=a]nasy[=a]iva_, 'for the sacrificer alone.'] [Footnote 19: _Ya[.m] k[=a]ma[.m] k[=a]mayate so 'sm[=a]i k[=a]ma[h.] sam[r.]dhyate_.] [Footnote 20: [=A]suri's name as a theologian is important, since the S[=a]nkhya philosophy is intimately connected with him; if this [=A]suri be not another man with the same name (compare Weber, _Lit_. p. 152).] [Footnote 21: The regular sacrifices to the Manes are daily and monthly; funerals and 'faith-feasts,' _çr[=a]ddha_, are occasional additions.] [Footnote 22: Each generation of Manes rises to a better (higher) state if the offerings continue. As a matter of ceremonial this means that the remoter generations of fathers are put indefinitely far off, while the immediate predecessors of a man are the real beneficiaries; they climb up to the sky on the offering.] [Footnote 23: Compare _Çat. Br_. i. 8. 1. 40; ii. 6. 1. 3, 7, 10, 42; ii. 4. 2. 24; v. 5. 4. 28.]