^{page 201 note 1} Le théâtre indien, p. 333.Google Scholar

^{page 201 note 2} Vienna Oriental Journal, xviii, 59 seq., 137 seq.Google Scholar Cf.Macdonell, , Sanskrit Literature, p. 346Google Scholar; Oldenberg, , Die Literatur des alten Indien, p. 46.Google Scholar

^{page 201 note 3} ZDMG., xxxvii, 52 seq.Google Scholar; xxxix, 54 seq.; Die Literatur des alten Indien, pp. 44 seq.Google Scholar

^{page 201 note 4} Vedische Studien, i, 285 seq.Google Scholar; ii, 1 seq.; iii, 168.

^{page 201 note 5} Buddhist India, pp. 180 seq.Google Scholar

^{page 201 note 6} Die Sagenstoffe des Ṛgveda, 1902.Google Scholar Cf.Hopkins, , Great Epic of India, p. 386.Google Scholar

^{page 202 note 1} Cf. e.g. Luders, , Das Würfelspiel im alten Indien, p. 63.Google Scholar

^{page 202 note 2} Its application to the Avestan Gathas is, I learn from Professor Mills, not accepted by that great authority. The Irish evidence given by Windisch is of no great antiquity.

^{page 203 note 1} Cf. Aristotle, , Poetics, c. 6Google Scholar: .

^{page 203 note 2} Neither Bergaigne, Recherches sur l'histoire de la Saṃhitā du Ṛigveda, nor Oldenberg, Prolegomena, throws light on this point. Most of the dramatic hymns are in Maṇḍala x, which is not without significance.

^{page 203 note 3} See Bather's, paper in JHS., xiv.Google Scholar

^{page 204 note 1} Cf. Farnell, , Cults of the Greek States, iii, 291 seq.Google Scholar; Burrows, , Discoveries in Crete, pp. 113 seq.Google Scholar; Murray, , Rise of the Greek Epic, p. 134Google Scholar; Cook, A. B., Transactions of the third International Congress of the History of Religions, ii, 184 seq.Google Scholar

^{page 204 note 2} Of course it is not denied that the sacrificial ritual included dialogue—which would be absurd—but only that it contained a dramatic .

^{page 204 note 3} Cf. Farnell, , op. cit., iii, 34 seq.Google Scholar

^{page 205 note 1} The Apsarases and Gandharvas are also placed in the same category, along with Fauns, Satyrs, etc. It should be noted that the view that these creatures are representations of the souls of the dead is by no means in any necessary connection with that which sees in them vegetation spirits, a view doubtless correct at any rate in some cases. But we must not overwork vegetation spirits any more than the more ancient sun-gods, etc.; so far I agree with MrKennedy, , JRAS., 1908, p. 521.Google Scholar For a sober account of the Salii, cf. Fowler, Warde, Roman Festivals, pp. 39–43Google Scholar, whose views I accept.

^{page 205 note 2} See my Śānkhāyana Āraṇyaka, pp. 73–85.Google Scholar The note on p. 161 ignores the plural in the Kāṭhaka Saṁhitā, xxxiv, 5Google Scholar, and also in the Aitareya Āraṇyaka, v, 1, 5.Google Scholar There were several pairs, perhaps including the brahmācārin and puṁścalī.

^{page 206 note 1} ZDMG., xxxix, 60 seq.Google Scholar

^{page 206 note 2} Op. cit., pp. 108 seq.Google Scholar

^{page 206 note 1} Professor v. Schroeder promises a long treatise on this topic, but it may be doubted if there is much possibility of ever arriving at a satisfactory result in this regard. All the European evidence is rendered unavailing by the certainty of contact with older peoples and religions, and vegetation magic is precisely what would be almost certain to be taken over.

^{page 207 note 1} Cf. also his article in Vienna Oriental Journal, ix, 233 seq.Google Scholar

^{page 207 note 2} To show this would, of course, require a volume not inferior in length to Professor v. Schroeder's own, and ultimately opinions will always differ as to the sense of these hymns.

^{page 207 note 3} Vedische Studien, ii, 1 seq.Google Scholar

^{page 207 note 4} ZDMG., xlviii, 541 seq.Google Scholar

^{page 208 note 1} On this cf.Farnell, , op. cit., i, 96–100,Google Scholar who is conclusive.

^{page 208 note 2} Cf. ibid, iv, 98 seq.

^{page 208 note 3} Cf. ibid, i, 3, n.; Wackernagel, , Altindische Grammatik, i, 57.Google Scholar

^{page 208 note 4} This involves the conjecture that Hermes once stood in a form of the legend vice Herakles.

^{page 208 note 5} Der Mimus, 1903.Google Scholar

^{page 208 note 6} Op. cit., p. 335.Google Scholar

^{page 208 note 7} Cf. my note, JRAS., 1908, p. 173.Google Scholar

^{page 209 note 1} Cf. pp. 72 seq. The Gandharvas and Apsarases he holds as genii of fruitfulness (cf. the śiśinadevas), and holds that the decay of drama in Vedic times was due to the opposition of the priesthood to the phalli ritual. But the simple theory is not to assume an original ritual and opposition to it, but the opposition of the Aryan to the indigenous ritual, which may well have been phallic. I may add that the close connection between Herakles and Dionysos as vegetation gods explains the identification of both with Śiva or Viṣṇu (cf. Kennedy, , JRAS., 1907, pp. 964 seq.)Google Scholar, who likewise are in part of their nature such deities.

^{page 209 note 2} JRAS., 1908, p. 826Google Scholar. I may add that this use of kṛta as denoting five is found also in Chāndogya Upaniṣad, iv, 3, 8:Google Scholarte vā ete pañcānye pañcānye daśa santas tat kṛtam, where the two sets of five each are a kṛta, i.e. a sum divisible by five, as well as each being five. Lüders' explanation of this and other passages in the Chāndogya (Das Würfelspiel im alten Indien, pp. 38 seq., 61Google Scholar) seems to me unnatural, and to rest too much on Nīlakaṇṭha's, commentary on Harivaṃśa, ii, 61, 39,Google Scholar and Mahābhārata, iv, 50, 24.Google Scholar The words in iv, 1, 4; 6, kṛtāya vijitāyādhare ’yāḥ saṃyanti, seem to me merely to refer to the fact that all the throws are comprehended in the perfect one, viz. five, i. e. five being the perfect number all other numbers are comprehended in it, e.g. 9 = 5 plus 4, and 4 is comprehended in 5. The sense may seem not very good, but it is quite adequate for an Upanisad. On Liiders' general theory, cf. now Caland, , ZDMG., lxii, 123–7.Google Scholar

^{page 209 note 3} See my edition, pp. 188, 189.