[Footnote 55: Some little rules are interesting. The Pythagorean abstinence from _m[=a][s.][=a]s_, beans, for instance, is enjoined; though this rule is opposed by Barku V[=a]rshna, _Çat. Br_. i. 1. 1. 10, on the ground that no offering to the gods is made of beans; "hence he said 'cook beans for me.'"] [Footnote 56: Animals may represent gods. "The bull is a form of Indra," and so if the bull can be made to roar (_Çat. Br._ ii. 5. 3. 18), then one may know that Indra is come to the sacrifice. "Man is born into (whatever) world is made (by his acts in a previous existence)," is a short formula (_Çat. Br._. vi. 2. 2. 27), which represents the _karma_ doctrine in its essential principle, though the 'world' is here not this world, but the next. Compare Weber, ZDMG. ix. 237 ff.; Muir, OST. v. 314 ff.] [Footnote 57: Though youth may be restored to him by the Açvins, _Çat. Br._. iv. i. 5. 1 ff. Here the Horsemen are identified with Heaven and Earth (16).] [Footnote 58: _Cal. Br_. ii. 3. 3. 7. Apropos of the Brahmanic sun it may be mentioned that, according to _Ait. Br._ iii. 44, the sun never really sets. "People think that he sets, but in truth he only turns round after reaching the end of the day, and makes night below, day above; and when they think he rises in the morning, he having come to the end of the night, turns round, and makes day below, night above. He never really sets. Whoever knows this of him, that he never sets, obtains union and likeness of form with the sun, and the same abode as the sun's." Compare Muir, OST. v. 521. This may be the real reason why the Rig Veda speaks of a dark and light sun.] [Footnote 59: _Çat. Br._. i. 4. 3. 11-22 ('The sinner shall suffer and go quickly to yonder world'); xi. 6. 1 (compare Weber, _loc. cit._ p. 20 ff.; ZDMG. ix. 237), the Bhrigu story, of which a more modern form is found in the Upanishad period. For the course of the sun, the fires on either side of the way, the departure to heaven 'with the whole body,' compare _Çat. Br._ i. 9. 3. 2-15; iv. 5. 1. 1; vi. 6. 2. 4; xi. 2. 7. 33; Weber, _loc. cit._: Muir, _loc. cit._ v. p. 314. Not to have all one's bones in the next world is a disgrace, as Muir says, and for that reason they are collected at burial. Compare the custom as described by the French missionaries here. The American Indian has to have all his bones for future use, and the burying of the skeleton is an annual religious ceremony.]