^{page 527 note 1} Rg. vii. 33. 1–6.

^{page 527 note 2} Rg. vii. 18. 6.

^{page 527 note 3} Caldwell, Comparative Grammar of Dravidian Languages, p. 468.

^{page 528 note 1} Ib. p. 473.

^{page 528 note 2} Ib. p. 486.

^{page 528 note 3} The root “bhṛi” is so widely disseminated among Aryan nations that it must, if originally Dravidian, have been adopted at a very early time. Its Dravidian form would, as Penka shows, have been unaspirated, as ber or per, Penka, Origines Ariacse, chap. vi. p. 158, where he shows that the tenues preceded the aspirates.

^{page 528 note 4} Sabha (Digvijaya) Parva, xxx. p. 85.

^{page 528 note 5} Rg. x. 46. 2 and 9.

^{page 528 note 6} Ṣat. Brāh. i. 2. 1. 13, vol. xii. p. 38, note 1.

^{page 528 note 7} Ṣat. Brāh. iii. 13–19, vol. xxvi. pp. 113–115.

^{page 528 note 8} Rg. v. 45. 6–11.

^{page 528 note 9} Rg. x. 108. 3 and 10.

^{page 528 note 10} Rg. x. 67. 1–7.

^{page 529 note 1} Rg. iii. 31. 11.

^{page 529 note 2} Rg. iii. 31. 9.

^{page 529 note 3} Ādi (Sambhava) Parva, lxxx. p. 245. See the whole legend, Ādi (Sambhava) Parva, lxxvi.–lxxxiii. pp. 232–255.

^{page 529 note 4} Rg. i. 127. 7, x. 46. 2.

^{page 529 note 5} Darmesteter's Zendavesta, Sīrōzah. i. 9, Sacred Books of the East, vol. xxiii. pp. 7–8.

^{page 530 note 1} Sat. Brāh. i. 8. 3. 22, Sacred Books of the East, vol. xii. p. 245.

^{page 530 note 2} Darmesteter's Zendavesta, Introduction, iii. 15, Sacred Books of the East, vol. iv. p. 1.

^{page 531 note 1} This means the fire-god. See Ait. Brāh. i. 5. 28, Hang's translation, vol. ii. p. 62, where the Hotar is ordered to address the sacred fire on the altar in the words of Rg. iii. 29. 4, “We place thee, O Jūtavedas (Agni), in the place of Iḍā, in the centre (nābhi, i.e. navel), on the earth to carry up our offerings.

^{page 531 note 2} Ait. Brāh. v. 2. 14, Haug's translation, vol. ii. pp. 341–42. Rudra is named as the claimant of Nābhānedishṭha's share in Tait. Sam. iii. 1. 9. 4–6.

^{page 532 note 1} Ait. Brāh., Haug's translation, Introduction, vol. i. p. 24.

^{page 532 note 2} Ait. Brāh. vi. 5. 27, Haug's translation, vol. ii. p. 424.

^{page 532 note 3} Part IV. J.R.A.S. April, 1890, pp. 339–343.

^{page 532 note 4} Darmesteter's Zendavesta, Farg. iv. 11. 5–10, Sacred Books of the East, vol. iv. pp. 36–37.

^{page 532 note 5} Mill's Yasna, i. 28, Sacred Books of the East, vol. xxxi. p. 231; Darmesteter's Zendavesta, Fravardīn Yaṣt, Sacred Books of the East, vol. xxiii. p. 230.

^{page 533 note 1} Zendavesta, Darmesteter's, Fravardīn Yaṣt, 62, Sacred Books of the East, vol. xxiii. p. 195, note 2Google Scholar; Bundahiṣ, West's, xxxii. 8, Sacred Books of the East, vol. v. p. 144Google Scholar.

^{page 533 note 2} Zendavesta, Darmesteter's, Sirōzah, i. 9, Sacred Books of the East, vol. xxiii. p. 8Google Scholar.

^{page 533 note 3} Yasnas, Mill's, xvii. Sacred Books of the East, vol. xxxi. p. 258Google Scholar.

^{page 533 note 4} Bundahiṣ, West's, xvii. 1–4, Sacred Books of the East, vol. v. pp. 61–62Google Scholar.

^{page 533 note 5} Zendavesta, Darmesteter's, Abān Yast, 33–34, Sacred Books of the East, vol. xxiii. pp. 61–62Google Scholar.

^{page 533 note 6} West's Bundahiṣ, xi. 1–3; Darmesteter's Zendavesta, Mihir Yaṣt, xiv. and xv., Sacred Books of the East, vol. v. p. 33, vol. xxiii. p. 123.

^{page 534 note 1} Bundahiṣ, West's, xii. 15, Sacred Books of the East, vol. v. pp. 37–38Google Scholar.

^{page 534 note 2} Yasnas, Mill's, Yasna xlvi. 12, Sacred Books of the East, vol. xxxi. p. 141Google Scholar.

^{page 534 note 3} Part IV. J.R.A.S. April, 1890, pp. 402–404.

^{page 534 note 4} See Max Müller's Essay on False Analogies in Comparative Theology, Introduction to the Science of Religion, p. 313, where Frya-dag, or Fri-day, is shown to be sacred to the moon both in Norse and Old High German.

^{page 534 note 5} Mallet's Northern Antiquities, Bohn's edition, p. 465, note.

^{page 534 note 6} Ib. Glossary to Prose Edda, s.v. Freyr, p. 551.

^{page 535 note 1} Bundahiṣ, West's, xvii. Sacred Books of the East, vol. v. p. 61, note 3Google Scholar.

^{page 535 note 2} Mahābhārata, Adi (Chaitra-ratha) Parva, clxxvi. p. 500. Araṇi means the fire-stick.

^{page 535 note 3} Part IV. J.R.A.S. April, 1890, p. 351.

^{page 535 note 4} Bundahiṣ, West's, xvii. 5, Sacred Books of the East, vol. v. p. 63Google Scholar; Yasnas, Mill's, Yasna xvii. Sacred Books of the East, p. 258, note 7Google Scholar.

^{page 535 note 5} Zendavesta, Darmesteter's, Sīrōzah i. 9, Sacred Books of the East, vol. xxiii. p. 7, note 2Google Scholar; also p. 294, note 2.

^{page 536 note 1} Rg. i. 24. 9, where the stars are said to show Varuṇa at night.

^{page 536 note 2} Haug's Ait. Brāh. vol. i. Introduction, p. 13; Darmesteter's Zendavesta, Fargard, v. 67–58, Sacred Books of the East, vol. iv. pp. 63–64, show these to be he original names of the priests called by Haug Zota and Rathwi.

^{page 536 note 3} Rg. i. 24. 13. See also Rg. iv. 32. 23, where the marriage post is called drupada.” As the sacrificial post was phallic (see Part IV. J.R.A.S. April,. 1890, p. 377, note 4, and p. 378), it was, according to this passage, the phallus that the bride and bridegroom used to walk round seven times as they now go round the sacred mango-tree. This reference to Drupada also throws light on the story of the Mahābhārata. The king of the Panchālas was Drupada, but his son Dhrishtādyumna and his daughter Drūpadī, or Krishna, were not begotten naturally, but were born from the sacrificial flame by the prayers of Yāja, an impure Brahmin, Ādi (Chitrā-ratha) Parva, clxix. pp. 479–483. This miraculous birth represented the change in the sacrifice made when the victim was burnt instead of being fastened to the sacrificial post (drupada) by the neck, and stabbed, so that the blood vitalized both the phallic post and the earth, and also foreshadowed a new era, as DrupadI became the bride of the Pandavas, the seasons of the new epoch, and Dhrishtadyumna, their generalissimo in their great war against the Kauravyas. See Part IV. J.K.A.S. April, 1890, pp. 425–438.

^{page 537 note 1} Ait. Brāh. Haug's translation, vii. 3. 13–18, vol. ii. pp. 460–471.

^{page 538 note 1} Part IV. J.R.A.S. April, 1890, p. 366, note 2.

^{page 538 note 2} Part IV. J.R.A.S. April, 1890, pp. 407–410, where I have shown that the Aṣvins probably represent the two months added to the sacred eleven by the Kuṣikas to make the full lunar year of thirteen months.

^{page 538 note 3} Rg. iii. 31. 9, “It is the Angirasah who attained the order of the months.”

^{page 538 note 4} Mahābhārata, Adi (Sambhava) Parva, lxxvi. pp. 233, 236.

^{page 538 note 5} Bühler's Manu ii. 151, Sacred Books of the East, vol. xxv. p. 58.

^{page 538 note 6} Alberuni's India, Sachau's translation, vol. i. p. 394.

^{page 539 note 1} Darmesteter's Zendavesta, Zamyād Yaṣt, x. 66; also Introduction to Yaṣt, Āstād, Sacred Books of the East, vol. xxiii. pp. 302 and 283, also p. 33, note 1Google Scholar.

^{page 539 note 2} Darmesteter's Zendavésta, Zamyād Yaṣt, xi. 71; Yaṣt, Fravardin, 132, Sacred Books of the East, vol. xxiii. pp. 303, 222, also p. 64, note 1Google Scholar; Bundahiṣ, West's, xxxi. 25, Sacred Books of the East, vol. v. p. 136Google Scholar.

^{page 539 note 3} Bundahiṣ, West's, xx. 34, Sacred Books of the East, vol. v. p. 82Google Scholar.

^{page 539 note 4} Yast, West's Bahmaṇ, iii. 26, Sacred Books of the East, vol. v. p. 226Google Scholar.

^{page 539 note 5} Bundahiṣ, West's, xxix. 10; Sacred Books of the East, vol. v. pp. 119–120Google Scholar.

^{page 540 note 1} West's, translation, lxii. 12–14, Sacred Books of the East, vol. xxiv. p. 109Google Scholar.

^{page 540 note 2} Bundahiṣ, West's, xx. 7 and 31, Sacred Books of the East, vol. v. pp. 77, 82Google Scholar. Mokarstān may mean the country of the Mughs, which must have been in ancient times, when the Mughs or mother-worshippers ruled India, the name of the country.

^{page 540 note 3} Zendavesta, Darmesteter's, Gōs Yaṣt, 18 and 22, Sacred Books of the East, vol. xxiii. pp. 114–115Google Scholar.

^{page 540 note 4} Bundahiṣ, West's, xxi. 4. 5. and 13, Sacred Books of the East, vol. v. pp. 116, 117, 120Google Scholar.

^{page 540 note 5} Ib. p. 120; Bundahiṣ, xxix. 11.

^{page 540 note 6} Ib. xxix. 12.

^{page 540 note 7} Ib. xxix. 5. p. 117.

^{page 541 note 1} Ib. xxix. p. 117, note 2.

^{page 541 note 2} Darmesteter's Zendavesta, Ābān Yast, 53. 55.

^{page 541 note 3} Zendavesta, Darmesteter's, Ṣis Yaṣt, v. 21. 22, Sacred Books of the East, xxiv. p. 115Google Scholar.

^{page 541 note 4} Part IV. J.R.A.S. April, 1890, p. 477; Atharva-veda, v. 22. 14.

^{page 542 note 1} Zendavesta, Darmesteter's, Ashi Yaṣt, 41–43, 54, Sacred Books of the East, pp. 278 and 280Google Scholar.

^{page 542 note 2} Bundahiṣ, West's, vii. 15–17, xxi. 7. 8. 9. 10, Sacred Books of the East, vol. v. pp. 29, 76, 77, note 4, and 78Google Scholar.

^{page 543 note 1} Ādi (Sambhava) Parva, cxi. pp. 330–331, Vana (Kandala-harana) Parva, cccv.–cccviii. pp. 901–907; J.R.A.S. April, 1889, p. 277.

^{page 543 note 2} Vana (Ghosha-hārana) Parva, cclii.

^{page 543 note 3} Sabba (Rajasuyararabha) Parva, xiv. p. 45.

^{page 544 note 1} Stanzas 15–19 of Rg. x. 27 give a noteworthy description of the successive orders of Añgiras, or sacrificial priests; v. 15 speaks of the seven men who came from the South (the priests of the pentad, the old phallic fire-god and Indra, god of the waters). They were joined by eight from the North (those who looked on eight as the symbol of the heavenly fire), while nine came from the West laden with coin (the Vishṇuites, whose sacred number was nine), and ten from the East (the mother-worshippers of Eastern India, to whom the ten months of gestation were sacred). In v. 17 they are all said to have disputed as to whether the offering should be cooked or not—that is to say, whether it is to be a burnt offering or one in which the blood of the victim is to be poured on the ground. In v. 19 they are all said to disappear before the sun, who destroys the phallus worshippers (Ṣiṣna, the phallus, for Ṣiṣna deva, phallic gods). See Grassmann's Rigveda, vol. ii. p. 469.

^{page 545 note 1} Zimmer, Altindisches Leben, chap. xiii. p. 373.

^{page 546 note 1} J.R.A.S. April, 1889, pp. 302–306, and 318–324.

^{page 547 note 1} Mills, Gāthas and Yasnas, Yasna i. 10, Sacred Books of the East, vol. xxxi. p. 198Google Scholar, and many other places. A passage quoted by Max Müller, Preface to vol. iv. of the Rigveda, p. 53, from the Taittiriya Sanhita, ii. 3. 5. 1, in which the daughters of Prajāpati are said to be thirty-three in number, gives undoubted proof of the antiquity of the sanctity attached to the number, as Prājapati is the chief of the old lunar gods.

^{page 548 note 1} Aitareya Brāhmaṇa, iii. 6, Haug's translation, vol. ii. p. 177; see Part II J.R.A.S. April, 1889, pp. 318–321.

^{page 548 note 2} Max Muller, Preface to vol. iv. of edition to the Rigveda, pp. 34–35.

^{page 549 note 1} Alberuni's India, Sachau's edition, chap. lvi. vol. ii. pp. 81–82.

^{page 549 note 2} Bundahis, chap. ii. West's translation, Sacred Books of the East, vol. v. p. 11.

^{page 550 note 1} There was one change made as to the Gahs, which, as I have shown, were formerly the five seasons, but under Zarathustra's reform became the five periods of the day, each devoted to its special religious exercises.

^{page 550 note 2} See the sacrifices of Haoshyanga, Yimaksbaeta, and other heroes, in the Abān Yaṣt, each of whom offered a hundred stallions, a thousand oxen, and ten thousand lambs, Zendavesta, Darmesteter's, Sacred Books of the East, vol. xxiii. pp. 52–58Google Scholar.

^{page 550 note 3} Vendidad, Fargard iii. 1, note 2, also Fargard xix. 18, and Abān Yaṣt, xxiv. 104; Zendavesta, Darmesteter's, Sacred Books of the East, vol. iv. pp. 22 and 209, and vol. xxiii. p. 78Google Scholar.

^{page 551 note 1} Mills, translation of the Yasnas, Yasna i. 10, iv. 15, vi. 9, and many other places, Sacred Books of the East, vol. xxxi. pp. 198, 216, 220.

^{page 551 note 2} Yasna i. 8. 9, iv. 13. 14, vol. xxxi. Sacred Books of the East, pp. 198, 216.

^{page 552 note 1} Zendavesta, Darmesteter's, Introduction to Vendidād, iv. 3, Sacred Books of the East, vol. iv. p. 58Google Scholar.

^{page 552 note 2} Zendavesta, Darmesteter's, Introduction to Sirōzahs, Sacred Books of the East, vol. xxiii. p. 3, note 1Google Scholar. The Egyptians also, as Herodotus, ii. 82, tells us, consecrated each day in the month to some god. This must, like the rest of their early ritual and their original gods, be derived from the Euphrates valley, I have already, in Part III. J.E.A.S. July, 1889, pp. 540, 542, traced these triads to that source, and have shown that, like the early Akkadians and Hindus, they worshipped the mother earth, Horus, the earthly father or phallic god of the new moon, and Osiris or Thoth, the moon-god.

^{page 552 note 3} Max Müller, Preface to vol. iv. of the Rigveda, pp. 55–58, and note to p. 58.

^{page 553 note 1} This is the computation given by Alberuni, Alberuni's India, Sachau's edition, chap. lvi. vol. ii. pp. 81, 82. The real computation is 27 dys. 7 hrs. 43 min.

^{page 553 note 2} Max Muller, Preface to vol. iv. of edition of the Rigveda, p 51; Varāhamihira, Pañchasiddhantikā, chap. ii. 7, p. 11 of translation, Thibaut's edition of 1889.

^{page 553 note 3} The Arabian astronomers, when they told Alberuni that the Hindus always left out one Nakshatra, because it was always covered by the rays of the sun, explained the absence of the twenty-eighth Nakshatra quite rightly, and not wrongly as he thought. What they meant was that the twenty-eighth Nakshatra would not fit in with their solar reckoning of time, Alberuni's India, Sachau's edition, chap. lvi. vol. ii. p. 82.

^{page 554 note 1} Max Müller, Preface to vol. iv. edition of Rigveda, pp. 39, 45 and note, 51, and 82.

^{page 554 note 2} But these twenty-four stars were certainly Akkadian. They were the divine judges, twelve north and twelve south of the Zodiac, mentioned by Diodorus ii. 30, and in Akkadian documents (Sayce, Hibbert Lectures for 1887, p. 72, note) they were the twenty-four hours, but they must have been a later invention than the earlier division of time by watches, which is so universally found as the fundamental calculation of the intervals of light and darkness.

^{page 554 note 3} Surya Siddhanta, edited by Burgess and Whitney, p. 201, quoted by Max Müller, vol. iv. of edition of Rigveda, p. 45.

^{page 555 note 1} I have shown later on that this early circle was probably succeeded, when an attempt was made to calculate time by divisions of the circle, by one marked by ten stars. This was used for yearly calculations. The monthly circles only represented daily changes noted by the passage of the moon from one star or constellation to the next. They were afterwards increased to thirty, and were the thirty spheres of the Vedic hymn Rg. x. 109. 3 above referred to. It was the circle of ten stars used for the purpose of the general measurement of the passage of time, which was the invention of the sons of Kuṣ, and the instrument used by them in determining the lunar year.

^{page 555 note 2} West's Pehlavi Texts, Bundahis, , chap. ii. 2, Sacred Books of the East, vol. v. p. 11Google Scholar.

^{page 555 note 3} Zendavesta, Darmesteter's, Sīrōzahs i. 8, Sacred Books of the East, vol. xxiii. p. 6, note 11Google Scholar.

^{page 556 note 1} Sayce, Hibbert Lectures for 1887, p. 70.

^{page 556 note 2} Mills, Yasna i. 1–7, Sacred Books of the East, vol. xxxi. pp. 195–198Google Scholar.

^{page 556 note 3} Zendavesta, Darmesteter's, Sīrōzah i. Sacred Books of the East, vol. xxiii. pp. 3–13Google Scholar.

^{page 557 note 1} Sayce, Hibbert Lectures for 1887, p. 205.

^{page 557 note 2} Mills, Yasna i. 3, Sacred Books of the East, vol. xxxi. p. 196, note 5Google Scholar.

^{page 557 note 3} Here, in Yasna i. 4, Asha Vahista, Righteousness, and Ameritāt, Ahura's fire, Nos. 3 and 7, are again introduced; but these insertions have been made, as I shall show later on, to increase the original number of twenty-eight sacred days of the month to thirty.

^{page 560 note 1} This god is again represented in the star Tistrya or Sirius, who appeared in the early autumn and brought the rains with him. He was also to the Greeks the harbinger of rains and fevers, II. xxii. 26–31, II. xvi. 385. The goddess Ardvi Sūra Anāhita, the heavenly spring, from which all the waters on earth flow down, probably became the river-goddess representing the rivers Tigris and Euphrates as filling in the early autumn; but this goddess, as deified by the Indra or Hea-worshippers, made the rivers in Babylonia and Assyria, as well as in India, the mother of races. Before that she was the mother earth.

^{page 560 note 2} The week, though a very ancient division of time, must have come into use long after months and years were invented. They could never have been known to the early seafaring mother-worshippers, from whom the Greeks and Romans got their calendar, as no people who had ever used weeks as measures of time could have reverted to the cumbrous Eoman system of Kalends, Nones, and Ides, while the Greek division of decads could only have been introduced after the solar year was substituted for the original lunar year. With a month of twenty-eight days, a reckoning by periods of ten days was impossible. It must have originated among the fire-worshippers, who removed the gods from earth to heaven, and introduced the custom of burnt offerings, which bore the offerings of the Worshippers from earth to heaven by the agency of the sacred fire, and who, in conjunction with the Indra-worshippers, dedicated each period of seven days into which the lunar month was divided to separate gods, giving five days to the gods of the old pentad, the sixth day to the fire-god, as is shown in the myth of Nābhānedishṭha, pp. 530–533, and the seventh day to the great Ea, the god of the divine waters. The later dedication of the days of the week to planets must date from a time subsequent to the introduction of sun-worship.

^{page 561 note 1} Yast, Gōs, Introduction, vol. xxiii. Sacred Books of the East, p. 110Google Scholar.

^{page 562 note 1} Ashi Vanguhi refused to accept libations from sterile people, from old men who can have no children, the courtezans, or boys and girls. In other words, she would not receive worship from those who believed in Turanian customs, Ashi Yaṣt, x. 54, Zendavesta, Darmesteter's, Sacred Books of the East, vol. xxiii. p. 280Google Scholar. See the question further discussed later on.

^{page 562 note 2} Yast, Zamyād, Zendavesta, Darmesteter's, Sacred Books of the East, vol. xxiii. p. 286Google Scholar.

^{page 563 note 1} Sayce, Hibbert Lectures for 1887, pp. 151, note 1, pp. 152, 154.

^{page 563 note 2} Ābān Yast, x. 34, Rām Yast, vi. 24, Zendavesta, Darmesteter's, Sacred Books of the East, vol. xxiii. pp. 62, note 2, and 255Google Scholar. Thraētaona is the Trita Aptya of the Eigveda and the Brāhmaṇas, the god of the sacred waters, the Indra who killed Yisvarūpa (having the form (rupa) of human beings (visva),) the threeheaded Tvashtar, which clearly mean the anthropomorphic materialistic triad of gods worshipped by the Asuras or snake-worshippers, Ṣat. Brāh. i. 2. 3. 1. and 2, vol. xii. pp, 47, note 3, and 48.

^{page 564 note 1} But Savanghavāch may be derived from Savah, the Eastern region of the Bundahiṣ (Bundahiṣ, West's, xi. 3, Sacred Books of the East, vol. v. p. 33Google Scholar), and if Vāch has the same meaning in Zend as in Sanskrit, Savanghavāch would mean she who speaks the Eastern tongue, and Erenavāch she who speaks that of Irān or of the country of Iru, the bull.

^{page 564 note 2} Zendavesta, Darmesteter's, Introduction to Yast, Ābān, Sacred Books of the East, vol. xxiii. pp. 52, 53Google Scholar.

^{page 564 note 3} Sayce, Hibbert Lectures for 1887, p. 195.

^{page 564 note 4} Sayce, Hibbert Lectures for 1887, pp. 101–103. Can Tiamut have any connection with the Dravidian Tai, the mother? If so, the victory of Merodach would tell not only of the conquest by the moon of the dragon, which was trying to devour it, but also of the conquest of the worshippers of the mother earth by the moon-worshippers.

^{page 565 note 1} Zendavesta, Darmesteter's, Yast, Ashi, x. 54–56, Sacred Books of the East, vol. xxiii pp. 280–281Google Scholar.

^{page 565 note 2} Zendavesta, Darmesteter's, Yast, Aban, xxii. 98, xxiv. 105, and xix. 76, Sacred Books of the East, vol. xxiii. pp. 76, 77, 78 and 71Google Scholar.

^{page 565 note 3} Ṣat. Brāh. ii. 5. 2. 16, vol. xii. p. 395; Gen. xxii. 13.

^{page 566 note 1} Zendavesta, Darmester's, Yast, Māh, 3, Sacred Books of the East, vol. xxiii. p. 90, note 5Google Scholar. He shows that in the Mazdean ritual, as set forth in this passage, the first fifteen days of the month were divided into three parts of five days each, called the “panchak fartum” or “antare maungha,” the moon within, the “panchak datigar,” the “hereno maungha,” the moon full, the first quarter, and the panchak sitlgar, the vishaptatha, belonging to the full moon.

^{page 566 note 2} Alberuni's India, Sachau's edition, chap, lxxviii. vol. ii. p. 197.

^{page 568 note 1} Dharma, Law, is the exact equivalent of the Greek θ⋯μις, the goddess of law and order, who is named by Hesiod, Theog. 16, as one of the great gods, and who is identified by Æschylus, Prom. 18. 205. 874, with Gaia the earth, and named as one of the older gods, Liddell and Scott, s.v. θ⋯μις

^{page 568 note 2} Rigveda v. 78. 7, x. 184. 3; Mahābhārata, Vana Parva, cxxviii. p. 388, where, in the story of Jantu, he is born ten months after the sacrifice which had made his mother pregnant; also Vana Parva, cxxxii.–cxxxiv. pp. 402–405, where the ten months of gestation are referred to in the dispute between Ashtavakra and Vandin as to the sanctity of numbers, and many other places.

^{page 569 note 1} Lewis, Astronomy of the Ancients, p. 55. He cites Censorinus, c. 20; Macrob. Sat 1. 12, § 3. 38, 1. 13, § 1–7; Solinus i. 37–38. See also p. 35.

^{page 569 note 2} Ov. Fasti iii. 121.

^{page 570 note 1} Lewis, Astronomy of the Ancients, p. 40.

^{page 572 note 1} Zimmer, Altindisches Leben, p. 370.

^{page 572 note 2} Encyclopædia Britannica, Calendar, vol. iv. p. 668.

^{page 572 note 3} Zimmer, Altindisches Leben, chap. xiii. p. 366; Rg. iv. 33. 7. The Ribhu are the genii or guardians of the year, who in their three-wheeled chariot (the three seasons) pass through heaven without horses, and by these changing seasons make earth and heaven young again, Rg. iv. 36. 1.

^{page 572 note 4} Zimmer, Altindisches Leben, chap. xiii. pp. 364–374.

^{page 572 note 5} Rg. i. 164., 11 and 48.

^{page 573 note 1} Rg. i. 25. 8.

^{page 573 note 2} Max Muller, Preface to vol. iv. of edition of the Rigveda, pp. 34 and 35, 65 and 56.

^{page 573 note 3} Rg. i. 13. 3. 6.

^{page 573 note 4} Rg. iii. 55. 18, Zimmer, Altindisches Leben, chap. xiii. p. 368.

^{page 574 note 1} Ṣat. Brāh. iv. 3. 1. 5, vol. xxvi. p. 318.

^{page 575 note 1} I would here remark upon the obvious advantage gained in a time when writing, if known at all, was only known to a select few, and the wide diffusion of knowledge by writing was exceedingly difficult, by a system which embodied the meaning of many sentences in numbers. Similarly, myths were exceedingly useful, as arranging in a form easy of recollection the history of centuries. Thus a whole epoch was comprehended in a name which to the instructed formed an excellent memoria technica.

^{page 576 note 1} Ādi (Sambhava) Parva, lxv. p. 18.

^{page 577 note 1} Part III. J.R.A.S. July, 1889, pp.550, 559; Mahābhārata, Ādi (Sambhava) Parva, lxvi. p. 189.

^{page 577 note 2} Darmesteter's Zendavesta, Abān Yaṣt, xviii. 73, and Farvardin Yaṣt, ix. 37. 38, Sacred Books of the East, vol. xxiii. pp. 71 and 189, in both of which places the Dānus are called Turanians.

^{page 578 note 1} Ādi (Sambhava) Parva, cxv.–cvii. pp. 337–342.

^{page 578 note 2} Gāndhāri is the moon-goddess, and so is Dus-shalā, Gāndhārī being the original moon-goddess of the sons of Kaṣyapa, and Dus-shalā the moon-goddess of the Sindhus. Dus-shalā, according to the legend of the Mahābhārata, was born after her brothers, being produced from the egg by the Rishi Vyāsa, at the special request of Gāndhārī, Ādi (Sambhava) Parya, cxvi. pp. 310, 341.

^{page 579 note 1} Max Muller, Lectures on the Science of Lanuguage, 2nd series, pp. 470, 471.

^{page 580 note 1} Ewald, , History of Israel, edited by Martineau, , 4th edit. vol. i. pp. 266, 267Google Scholar.

^{page 581 note 1} Part III. J.R.A.S. July, 1889, p. 538.

^{page 581 note 2} Sayce, Hibbert Lectures for 1887, p. 186, note. He also, in p. 185, identifies Enoch with the Akkadian Unuk, the place of settlement, the ancient name of Erech, and thinks that this was the city which Cain built, and called after his son Enoch. He also connects Jared and Irad with Eridu, the great port of the Sumerians, the three names being identical Again, he thinks that Methusael and Methuselah are the same as Mutu-sa-ilati, the husband of the goddess, i.e. the sun-god Tammuz, the husband of Istar, who had a shrine in the forest of Eridu, while Istar was the presiding deity of Erech.

^{page 581 note 3} Lenormant, The Genealogies between Adam and the Deluge, Contemporary Review, April, 1880, p. 573, says Adah means beauty. I have given the meanings given by Dr. Sayce.

^{page 581 note 4} Zendavesta, Darmesteter's, Yaṣt, Abān, viii. 34, Sacred Books of the East, vol. xxiii. pp. 60 and 62Google Scholar.

^{page 582 note 1} Lenormant, Genealogies between Adam and the Deluge, Contemporary Review, April, 1880, p. 575.

^{page 582 note 2} In the list of names of months taken from the Taittiriya Brāhmana in Max Muller's Preface to vol. IV, of the Rigveda, pp. 34 and 35, Tishya is entered as another name for Pūshya, the first month, and this shows that the Tamil list, which began with Tai, was the standard form from which the names of the months were taken.

^{page 583 note 1} Ādi (Sambhava) Parva, lxv. p. 187.

^{page 583 note 2} Vinatā must be the mother, as the tenth of the wives of Dharma, who represent the sacred months of gestation, was Matī the mother, Ādi (Sambhava) Parva, lxvi. p. 189. Böhtlingk-Roth connect the word Vinata with a root meaning to bow down. It is apparently connected with Viṇā, the lute, which brings forth music. See Part III. J.R.A.S. July, 1889, pp. 551–553, also p. 556. In p. 545 I have connected Vinata with “vinsati, twenty,” but this is perhaps untenable.

^{page 584 note 1} Part II J.R.A.S. April, 1889, p. 320.

^{page 585 note 1} Ewald, , History of Israel, 4th edition, edited by Martimeau, , vol i. p. 264, note 2Google Scholar.

^{page 586 note 1} Ptolemy, Tetrabiblos, i. 32.

^{page 587 note 1} See the whole question discussed, and the list of the ten stars given, in the Phainomena or heavenly display of Aratus, done into English verse by Robert Brown, jun., F.S.A., Appendix II. pp. 79–80.

^{page 588 note 1} Zendavesta, Darmesteter's, Yast, Zamyād, vii. 38, Sacred Books of the East, vol. xxiii. p. 295Google Scholar.

^{page 589 note 1} Mills, Yasna, ix. 10, Sacred Books of the East, vol. xxxi. p. 233Google Scholar.

^{page 589 note 2} Zendavesta, Darmesteter's, Yast, Fravardin, xix. 61, Sacred Books of the East, vol. xxiii. p. 194Google Scholar.

^{page 589 note 3} Zendavesta, Darmesteter's, Yast, Ābān x. 37, Sacred Books of the East, vol. xxiii. p. 62Google Scholar.

^{page 589 note 4} Zendavesta, Darmesteter's, Fargard i. 10, Sacred Books of the East, vol. iv. p. 7Google Scholar.

^{page 589 note 5} Darmesteter's Zendavesta, Ābān Yast, x. 38, Yast, Zamyād, vii. 41, Sacred Books of the East, vol. xxiii. pp. 63, 295Google Scholar.

^{page 589 note 6} Rg. viii. 1. 11.

^{page 589 note 7} Zendavesta, Darmesteter's, Yast, Rashn, xxv. Sacred Books of the East, vol. xxiii. p. 176, note 2Google Scholar.

^{page 590 note 1} Zendavesta, Darmesteter's, Yast, Tir, v. 8, Sacred Books of the East, vol. xxiii. p. 95Google Scholar, where Tistrya is called “the glorious star that afflicts the Pairikas, that vexes the Pairikas, who, in the shape of worm-stars, fly between the earth and the heaven.”

^{page 590 note 2} West's Pahlavi Texts, Bundahiṣ, iii. 25, Sacred Books of the East, vol. v. p. 19Google Scholar.

^{page 591 note 1} Zendavesta, Darmesteter's, Tast, Rām, vii. 28, Sacred Books of the East, vol. xxiii. p. 255Google Scholar. Can Hitaspa mean the Hittite horsemen? The Hittite empire in early times certainly extended as far as the Tigris, and it may, to judge by the constant intercourse which undoubtedly existed between the seafaring people of the Hittite coasts in Palestine and Asia Minor, have once extended over the whole of the Euphrates valley, that is, the country must have been ruled by tribes of kindred origin, all worshipping the mother earth. It was probably the invasion and conquest of the Tigris and Euphrates country by the Northern Akkadians which broke up the continuity of this wide-spread confederacy.

^{page 591 note 2} Mills, Yasna, ix. 10, Sacred Books of the East, vol. xxxi. p. 234Google Scholar.

^{page 592 note 1} Gen. x. 7.

^{page 592 note 2} Or at least that part of India which forms the northern region watered by the Indus. Ophir is probably the southern part. Franz Delitszch on Genesis, Clark's Foreign Theological Library, new series, vol. xxxvi. pp. 93, 94, and xxxvii. p. 129, shows from Gen. xxv. 17 that Havilah is to the East of the Persian Gulf, touching Arabia on the West. The sons of Ishmael are there said to dwell “from Havilah unto Shur, that is before Egypt as thou goest towards Assyria,” and identifies the people of Havilah and the sons of Joktan, who dwelt in the hill-country to the East (Gen. x. 26–30) with the xαυλυταῖοι, whom Strabo (xvi. 4. 2), quoting Eurysthenes, places between the Nabathæans of Arabia and the Agræans.

^{page 592 note 3} Maritime cities, and cities near the mouths of navigable rivers, had probably been built before by the mother-worshippers.

^{page 592 note 4} Zendavesta, Darmesteter's, Fargard, , i. 10, Sacred Books of the East, vol. iv. p. 7Google Scholar.

^{page 593 note 1} Gen. iv. 24.

^{page 594 note 1} Gen. viii. 5.

^{page 594 note 2} Gen. x. 26.

^{page 594 note 3} Gen. x. 7.

^{page 595 note 1} Mills, Yasna Visparad, i. 2, Yasna, , i. 9, Sacred Books of the East, vol. xxxi. pp. 335 and 198Google Scholar.

^{page 596 note 1} Bundahiṣ, West's, xxv. 3–6, Sacred Books of the East, vol. v. pp. 91–93, note 2Google Scholar.

^{page 597 note 1} Lewis, , Astronomy of the Ancients, p. 39Google Scholar, quoting Griech, K. F. Herman's. Monatskunde, pp. 122–9Google Scholar.

^{page 597 note 2} Encyclopædia Britannica, ninth edition, vol. iii. p. 793, sect. Bithynia.

^{page 597 note 3} This was the first circle used for computing time exceeding a month. The daily positions of the moon in her monthly course had probably, as I have before shown, been noted in the lunar circle of twenty-eight stars, afterwards increased to thirty. But the scholars who are now studying Akkadian astronomy will probably shortly solve these and many other questions connected with early astronomy. A book about to appear, called Babylonische Kosmologie, by Jonson P. Strasburg (Trubner), will, I hope, prove a great deal, and will certainly, I am told, give an earlier list of zoological signs than that I have used.

^{page 598 note 1} Bundahiṣ, West's, xxv. 20, Sacred Books of the East, vol. v. p. 97Google Scholar.

^{page 598 note 2} Sayce, Hibbert Lectures for 1887, pp. 48, 163; Part III. J.R.A.S. July, 1889, pp. 542–543.

^{page 598 note 3} I have to thank Mr. Benzon, of the Assyrian Department of the British Museum, for this information, which he most kindly gave me. I have also taken some of the names from A list by Dr. Sayce.

^{page 600 note 1} Alberuni's India, Sachau's edition, vol. ii. chap. lxi. vol. ii. pp. 118–120. Saturn is shown in the list of snake-gods given as ruling the year to represent Sankha. See Part II. J.R.A.S. April, 1889, p. 320.

^{page 600 note 2} Rg. vi. 55, 4, vi. 57. 3.

^{page 600 note 3} See Part IV. J.R.A.S. April, 1890, p. 443. Poseidon fell in the latter half of December and the first half of January.

^{page 601 note 1} Alberuni's India, Sachau's edition, vol. i. chap. xix. p. 219.

^{page 601 note 2} Law of Kosmic Order, by Brown, Robt. Jur, F.S.A. (Longmans, 1882), Appendix, p. 80, No. xiv.Google Scholar; also Lagard, Culte de Mithra (1847), pi. xxvi.

^{page 601 note 3} Encyclopædia Britannica, Art. Calendar, vol. iv. p. 678.

^{page 602 note 1} This was also symbolized by the Ιερος γ⋯μον of Zeus and Here which was celebrated at Argos, in Gamelion. See Part IV. J.R.A.S. April, 1890, p. 450.

^{page 602 note 2} Alberuni's India, Sachau's edition, chap. xix. vol. i, p. 219.

^{page 602 note 3} Rg. i. 164. 15. See above, pp. 572, 673.

^{page 603 note 1} Alberuni's India, Sachau's edition, vol. i. chap. xix. p. 219. Varāhamihira also calls it Makara, and translates it “hippopotamus,” but Alberuni corrects him.

^{page 603 note 2} Alberuni's India, Sachau's edition, vol. ii. chap. lxi. p. 122.

^{page 603 note 3} He is the fish-man called by Berosus Oannes, which is the equivalent of the Akkadian Hea-ana, the god (ana) Hea or Ea, who arose from the sea to impart civilization and knowledge to the Euphratean populations. His earlier form was the goat, or ibex. It was the worshippers of the sanctifying water of life who assimilated him to the fish.

^{page 604 note 1} Lewis, , Astronomy of the Ancients, chap, i, sect, 6, p. 29Google Scholar.