^{page 96 note 1} Schlegel's reading is yajna-pas'u, which he renders simply by victima. Gorresio's text is more explicit: in the first place the victim is carried off from the post whilst the king is engaged, nara-medhena, “intanto ch'egli offriva un sacrifizio umano;” and in the next, it is said, in a rather questionable hemistich, however, that the theft was a man endowed with all lucky marks, appointed to be a victim, naram lakshańa-sampúrńam pasutwe niyojitam. Schlegel's edition also has a passage to the same purport, that the stolen victim is to be recovered, or a man substituted in its place, and virtually, therefore, the two editions agree, although not exactly in words.

^{page 99 note 1} Prapathi. The commentary says, “in going to tírthas,” &c.

^{page 100 note 1} Or sword, “asim nis'ánáyeyáya.”

^{page 100 note 2} Or, “as if I were not a man;“ for according to the Veda, in the case of a man, after circumambulating, they let him go, and substitute a goat.

^{page 100 note 3} We have twenty-three in the text; the last is to be omitted, as not addressed to Agni.

^{page 100 note 4} It is said, “in his mind;” perhaps meaning that he purposed to give it to him.

^{page 101 note 1} This is obscure, being little else than the text; but it relates to a particular ceremony called the “Anjas Sava,” (Sava Abhishava rijju-márgena,) “the rightway oblation.”

^{page 101 note 2} Theodotus, Deodatus.

^{page 101 note 3} S'ása-hastam sarve api adris'uh. S'ása is explained [by vis'asana-hetuh, the cause or implement of immolating, or khadga, a sword.]

^{page 105 note 1} Manu, b. ix. v. 8.

^{page 105 note 2} See Bryant's, Chapter on Anthropothusia and Teknothusia, vol. vi. p. 294.Google Scholar