{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/sbe32/sbe3216.htm","path":"hin/sbe32/sbe3216.htm","source_url":"https://sacred-texts.com/hin/sbe32/sbe3216.htm","text":"Vedic Hymns, Part I (SBE32), by Max M\u00fcller, [1891]\n1. Those who stand around 2 him while he moves on, harness the bright red (steed) 1; the lights in heaven shine forth 3.\n2. They harness to the chariot on each side his (Indra's) 1 two favourite bays, the brown, the bold, who can carry the hero.\n3. Thou who createst light where there was no light, and form, O men 1! where there was no form, hast been born together with the dawns 2.\n4. Thereupon 1 they (the Maruts), according to their wont 2, assumed again the form of new-born babes 3, taking their sacred name.\n5. Thou, O Indra, with the swift Maruts 1, who break even through the stronghold 2, hast found even in their hiding-place the bright ones 3 (days or clouds).\n6. The pious singers 1 (the Maruts) have, after their own mind 2, shouted towards the giver of wealth, the great, the glorious (Indra).\n7. Mayest thou 1 (host of the Maruts) be verily seen 2 coming together with Indra, the fearless: you are both happy-making, and of equal splendour.\n8. With the beloved hosts of Indra, with the blameless, hasting 2 (Maruts), the sacrificer 1 cries aloud.\n9. From yonder, O traveller (Indra), come hither, or from the light of heaven 1; the singers all yearn for it;\u2014\n10. Or we ask Indra for help from here, or from heaven, or from above the earth, or from the great sky.\nThis hymn is ascribed to Kanva, the son of Ghora. The metre is G\u00e2yatr\u00ee throughout.\nVerse 1 = SV. II, 818; VS. XXIII, 5; AV. XX, 26, 4; 47, 10; 69, 9; TS. VII, 4, 20, 1; TB. III, 9, 4, 1.\nVerse 2 = SV. II, 819; VS. XXIII, 6; AV. XX, 26, 5; 47, 11; 69, 10; TS. VII, 4, 20, I.\nVerse 3 = SV. II, 820; VS. XXIX, 37; AV. XX, 26, 6; 47, 12; 69, 11; TS. VII, 4, 20, 1; TB. III, 9, 4, 3.\nVerse 4 = SV. II, 101; AV. XX, 40, 3; 69, 12.\nVerse 5 = SV. II, 202; AV. XX, 70, 1.\nVerse 6 =AV. XX, 70, 2.\nVerse 7 = SV. II, 200; AV. XX, 40, 1; 70, 3.\nVerse 8 = AV. XX, 40, 2; 70, 4.\nVerse 9 = AV. XX, 70, 5.\nVerse 10 = AV. XX, 70, 6.\nWilson: The circumstationed (inhabitants of the three worlds) associate with (Indra), the mighty (Sun), the indestructive (fire), the moving (wind), and the lights that shine in the sky.\nBenfey: Die rothe Sonne schirr\u2019n sie an, die wandelt um die stehenden, Strahlen strahlen am Himmel auf.\nLudwig: Sie spannen an den hellen, den roten, den vom feststehenden hinwegwandelnden; heller glanz erstralt am Himmel.\nNote 1. The poet begins with a somewhat abrupt description of a sunrise. Indra is taken as the god of the bright day, whose steed is the sun, and whose companions the Maruts, or the storm-gods. Arush\u00e1, meaning originally red, is used as a proper name of the horse or of the rising sun, though it occurs more frequently as the name of the red horses or flames of Agni, the god of fire, and also of the morning light. In our passage, Arush\u00e1, a substantive, meaning the red of the morning, has taken bradhn\u00e1 as an\nadjective,\u2014bradhn\u00e1 meaning, as far as can be made out, bright in general, though, as it is especially applied to the Soma-juice, perhaps bright-brown or yellow. Names of colour are difficult to translate from one language into another, for their shades vary, and withdraw themselves from sharp definition. We shall meet with this difficulty again and again in the Veda; see RV. X, 20, 9.\nAs it has actually been doubted whether bradhn\u00e1 arush\u00e1 can be meant for the sun, and whether the Vedic poets ever looked upon the sun as a horse, I may quote V\u00e2g. Samh. XXIII, 4, where the same verse occurs and is declared to be addressed to the sun; and Satap. Br. XIII, 2, 6, 1, where we read, yu\u00f1ganti bradhnam arusham karantam iti, asau v\u00e2 \u00e2dityo bradhno\u093drusho\u093dmum ev\u00e2sm\u00e2 \u00e2dityam yunakti svargasya lokasya samashtyai. Ludwig remarks justly that the sun has been conceived as a chariot also, and that bradhn\u00e1 arush\u00e1 may have been thus understood here. Delbr\u00fcck translates quite boldly: Sie schirren die rothe Sonne an. See also Tait. Br. III, 7, 7, 4; T\u00e2ndya Br. XXIII, 3, 5; S\u00e2\u1e45kh. Br. II, 17, 3; Ludwig, Comm. ii. p. 173. M. Bergaigne (R\u00e9l. Ved. iii. p. 324) remarks very truly: 'Le soleil est tant\u00f4t une roue, tant\u00f4t un char, tant\u00f4t un cheval, trainant le char, tant\u00f4t un h\u00e9ros mont\u00e9 sur le char et dirigeant les chevaux.'\nThe following passages will illustrate the principal meaning of arush\u00e1, and justify the translation here adopted.\nArush\u00e1 is used as an adjective in the sense of red:\nVII, 97, 6. t\u00e1m sagm\u00e2\u00b4sah arush\u00e2\u00b4sah \u00e1sv\u00e2h br\u00edhasp\u00e1tim saha-v\u00e2\u00b4hah vahanti,\u2014n\u00e1bhah ni r\u00fbp\u00e1m arush\u00e1m v\u00e1s\u00e2n\u00e2h.\nPowerful red horses, drawing together draw him, Brihaspati: horses clothed in red colour, like the sky.\nIII, 1, 4. svet\u00e1m gag\u00f1\u00e2n\u00e1m arush\u00e1m mahi-tv\u00e2\u00b4.\nAgni, the white, when born; the red, by growth. III, 15, 3. krishn\u00e2\u00b4su agne arush\u00e1h v\u00ed bh\u00e2hi.\nShine, O Agni, red among the dark ones.\nIII, 31, 21; VI, 27, 7.\nVII, 75, 6. pr\u00e1ti dyut\u00e2n\u00e2\u00b4m arush\u00e2\u00b4sah \u00e1sv\u00e2h kitr\u00e2\u00b4h adrisran ush\u00e1sam v\u00e1hantah.\nThe red horses, the beautiful, were seen bringing to us the bright dawn.\nV, 43, 12; I, 118, 5; IV, 43, 6; V, 73, 5; I, 36, 9; VII, 3, 3; 16, 3; X, 45, 7; I, 141, 8.\nII, 2, 8. s\u00e1h idh\u00e2n\u00e1h ush\u00e1sah r\u00e2\u00b4my\u00e2h \u00e1nu sv\u00e2\u00b4h na d\u00eedet arush\u00e9na bh\u00e2n\u00fan\u00e2.\nHe (Agni), lit after the lovely dawns, shone like the sky with his red splendour.\nIII, 29, 6; IV, 58, 7; I, 114, 5; V, 59, 5; 12, 2; 12, 6; VI, 8, 1.\nVI, 48, 6. sy\u00e2v\u00e2\u00b4su arush\u00e1h vr\u00edsh\u00e2.\nIn the dark (nights) the red hero (Agni). Cf. III, 7, 5.\nIn one passage vr\u00edshan arush\u00e1 is intended for fire in the shape of lightning.\nX, 89, 9. n\u00ed am\u00edtreshu vadh\u00e1m indra t\u00famram vr\u00edshan vr\u00edsh\u00e2nam arush\u00e1m sis\u00eehi.\nWhet, O strong Indra, the heavy strong red weapon, against the enemies.\nX, 43, 9. \u00fat g\u00e2yat\u00e2m paras\u00fah gy\u00f3tish\u00e2 sah\u00e1\u2014v\u00ed rokat\u00e2m arush\u00e1h bh\u00e2n\u00fan\u00e2 s\u00fakih.\nMay the axe (the thunderbolt) appear with the light\u2014may the red one blaze forth, bright with splendour.\nX, 1, 6; VI, 3, 6.\nX, 20, 9. krishn\u00e1h svet\u00e1h arush\u00e1h y\u00e2\u00b4mah asya bradhn\u00e1h rigr\u00e1h ut\u00e1 s\u00f3nah.\nHis (Agni's) path is black, white, red, bright, reddish, and yellow.\nHere it is extremely difficult to keep all the colours distinct.\nArush\u00e1 is frequently applied to Soma, particularly in the 9th Mandala. There we read:\nIX, 8, 6. arush\u00e1h h\u00e1rih. IX, 71, 7. arush\u00e1h div\u00e1h kav\u00edh vr\u00edsh\u00e2. IX, 74, 1. v\u00e2\u00b4g\u00ee\u00b4 arush\u00e1h. IX, 82, 1. arush\u00e1h vr\u00edsh\u00e2 h\u00e1rih. IX, 89, 3. h\u00e1rim arush\u00e1m.\nIX, 111, 1. arush\u00e1h h\u00e1rih. See also IX, 25, 5; 61, 21.\nIn IX, 72, 1, arush\u00e1 seems used as a substantive in the sense of red-horse.\nProfessor Spiegel, in his important review of my translation (Heidelberger Jahrb\u00fccher, 1870, p. 104), points out that aurusha in Zend means white, so that it would seem as if the original meaning of arusha had been bright, bright like fire, and thus red.\nArush\u00e1 is used as an appellative, and in the following senses:\n1. The one red-horse of the Sun, the two or more red-horses of Agni.\nI, 6, 1. yu\u00f1g\u00e1nti bradhn\u00e1m arush\u00e1m.\nThey yoke the bright red-horse (the Sun).\nI, 94, 10. y\u00e1t \u00e1yukth\u00e2h arush\u00e2\u00b4 r\u00f3hit\u00e2 r\u00e1the.\nWhen thou (Agni) hadst yoked the two red-horses and the two ruddy horses to the chariot. 1, 146, 2.\nII, 10, 2. sruy\u00e2\u00b4h agn\u00edh\u2014h\u00e1vam me\u2014sy\u00e2v\u00e2\u00b4 r\u00e1tham vahatah r\u00f3hit\u00e2 v\u00e2 ut\u00e1 arush\u00e2\u00b4.\nMayest thou, Agni, hear my call, whether the two black, or the two ruddy, or the two red-horses carry you.\nHere three kinds of colours are clearly distinguished, and an intentional difference is made between r\u00f3hita and arush\u00e1. IV, 2, 3.\nIV, 6, 9. t\u00e1va ty\u00e9 agne har\u00edtah\u2014r\u00f3hit\u00e2sah\u2014arush\u00e2\u00b4sah vr\u00edshanah.\nTo thee (Agni) belong these bays, these ruddy, these red-horses, the stallions.\nHere, again, three kinds of horses are distinguished\u2014Har\u00edts, R\u00f3hitas, and Arush\u00e1s.\nVIII, 34, 17. y\u00e9 rigrah v\u00e2\u00b4ta-ramhasah arush\u00e2\u00b4sah raghusy\u00e1dah.\nHere arush\u00e1 may be the subject, and the rest adjectives; but it is also possible to fake all the words as adjectives, referring them to \u00e2s\u00fa in the next verse. The fact that rigr\u00e1 likewise expresses a peculiar red colour, is no objection, as may be seen from I, 6, I; 94, 10.\nVII, 42, 2. yu\u1e45kshv\u00e1\u2014har\u00edtah roh\u00edtah ka y\u00e9 v\u00e2 s\u00e1dman arush\u00e2\u00b4h.\nYoke (O Agni) the bays, and the ruddy horses, or the red-horses which are in thy stable. VII, 16, 2.\n2. The cloud, represented as one of the horses of the Maruts.\nI, 85, 5. ut\u00e1 arush\u00e1sya v\u00ed syanti dh\u00e2\u00b4r\u00e2h.\n(When you go to the battle, O Maruts), the streams of the red (horse) flow off.\nV, 56, 7. ut\u00e1 sy\u00e1h v\u00e2\u00b4g\u00ee\u00b4 arush\u00e1h.\nThis strong red-horse,\u2014meant for one of the horses of the Maruts, but, at the same time, as sending rain.\nBesides the passages in which arush\u00e1 is used either as an adjective, in the sense of red, or as an appellative, meaning some kind of horse, there are others in which, as I pointed out in my Essay on Comparative Mythology a, Arush\u00e1 occurs as a proper name, as the name of a solar deity, as the bright deity of the morning (Morgenroth). My interpretation of some of these passages has been contested, nor shall I deny that in some of them a different interpretation is possible, and that in looking for traces of Arush\u00e1, as a Vedic deity, representing the morning or the rising sun, and containing, as I endeavoured to show, the first germs of the Greek name of Eros, I may have seen more indications of the presence of that deity in the Veda than others would feel inclined to acknowledge. Yet in going over the same ground again, I think that even verses which for a time I felt inclined to surrender, yield a better sense, if we take the word arush\u00e1, which occurs in them as a substantive, as the name of a matutinal deity, than if we look upon it as an adjective or a mere appellative. It might be said that wherever this arush\u00e1 occurs, apparently as the name of a deity, we ought to supply Agni or Indra or S\u00fbrya. This is true to a certain extent, for the sun, or the light of the morning, or the bright sky form no doubt the substance and\nsubject-matter of this deity. But the same applies to many other names originally intended for these conceptions, but which, nevertheless, in the course of time, became independent names of independent deities. In our passage I, 6, 1, yu\u00f1g\u00e1nti bradhn\u00e1m arush\u00e1m, we may retain for arush\u00e1 the appellative power of steed or red-steed, but if we could ask the poet what he meant by this red-steed, or if we ask ourselves what we can possibly understand by it, the answer would be, the morning sun, or the light of the morning. In other passages, however, this meaning of red-steed is really no longer applicable, and we can only translate Arush\u00e1 by the Red, understanding by this name the deity of the morning or of the morning sun, the later Aruna.\nVII, 71, 1. \u00e1pa sv\u00e1suh ush\u00e2sah n\u00e1k gih\u00eete rin\u00e1kti krishn\u00ee\u00b4h arush\u00e2\u00b4ya p\u00e1nth\u00e2m.\nThe Night retires from her sister, the Dawn; the Dark one yields the path to the Red one, i. e. the red morning.\nHere Arush\u00e1 shares the same half-mythological character as Ushas. Where we should speak of dawn and morning as mere periods of time, the Vedic poet speaks of them as living and intelligent beings, half human, half divine, as powers of nature capable of understanding his prayers, and powerful enough to reward his praises. I do not think therefore that we need hesitate to take Arush\u00e1 in this passage as a proper name of the morning, or of the morning sun, to whom the dark goddess, the Night, yields the path when he rises in the East.\nVI, 49, 2. div\u00e1h s\u00edsum s\u00e1hasah s\u00fbn\u00fam agn\u00edm yag\u00f1\u00e1sya ket\u00fam arush\u00e1m y\u00e1gadhyai.\nTo worship the child of Dyu, the son of strength, Agni, the light of the sacrifice, the Red one (Arush\u00e1.).\nIn this verse, where the name of Agni actually occurs, it would be easier than in the preceding verse to translate arush\u00e1 as an adjective, referring it either to Agni, the god of fire, or to yag\u00f1\u00e1sya ket\u00fam, the light of the sacrifice. I had myself yielded a so far to these considerations that I\ngave up my former translation, and rendered this verse by 'to worship Agni, the child of the sky, the son of strength, the red light of the sacrifice a.' But I return to my original translation, and I prefer to see in Arush\u00e1 an independent name, intended, no doubt, for Agni, as the representative of the rising sun and, at the same time, of the sacrificial fire of the morning, but nevertheless as having in the mind of the poet a personality of his own. He is the child of Dyu, originally the offspring of heaven. He is the son of strength, originally generated by the strong rubbing of the aranis, i. e. the wood for kindling fire. He is the light of the sacrifice, whether as reminding man that the time for the morning sacrifice has come, or as himself lighting the sacrifice on the Eastern altar of the sky. He is Arush\u00e1, originally as clothed in bright red colour, but gradually changed into the representative of the morning. We see at once, if examining these various expressions, how some of them, like the child of Dyu, are easily carried away into mythology, while others, such as the son of strength, or the light of the sacrifice, resist that unconscious metamorphosis. That Arush\u00e1 was infected by mythology, that it had approached at least that point where nomina become changed into numina, we see by the verse immediately following:\nVI, 49, 3. arush\u00e1sya duhit\u00e1r\u00e2 v\u00edr\u00fbpe (\u00edti v\u00ed-r\u00fbpe) str\u00edbhih any\u00e2\u00b4 pipis\u00e9 s\u00fb\u00b4rah any\u00e2\u00b4.\nThere are two different daughters of Arush\u00e1; the one is clad in stars, the other belongs to the sun, or is the wife of Svar.\nHere Arush\u00e1 is clearly a mythological being, like Agni or Savitar or Vaisv\u00e2nara; and if Day and Night are called his daughters, he, too, can hardly have been conceived otherwise than as endowed with human attributes, as the child of Dyu, as the father of Day and Night, and not as a mere period of time, not as a mere cause or effect.\nIV, 15, 6. t\u00e1m \u00e1rvantam n\u00e1 s\u00e2nas\u00edm arush\u00e1m n\u00e1 div\u00e1h s\u00edsum marmrigy\u00e1nte div\u00e9-dive.\nThey trim the fire day by day, like a strong horse, like Arush\u00e1, the child of Dyu.\nHere, too, Arush\u00e1, the child of Dyu, has to be taken as a personal character, and, if the n\u00e1 after arush\u00e1m is right, a distinction is clearly made between Agni, the sacrificial fire, to whom the hymn is addressed, and Arush\u00e1, the child of heaven, the pure and bright morning, here used as a simile for the cleaning or trimming of the fire on the altar.\nV, 47, 3. arush\u00e1h su-parn\u00e1h.\nArush\u00e1, the morning sun, with beautiful wings.\n\u00c1rush\u00ee, like arush\u00e1, is used as an adjective, in the same sense as arush\u00e1, i. e. red:\nIII, 55, 11. sy\u00e2\u00b4v\u00ee ka y\u00e1t \u00e1rush\u00ee ka sv\u00e1s\u00e2rau.\nAs the dark and the red are sisters.\nI, 92, 1 and 2. g\u00e2\u00b4vah \u00e1rush\u00eeh and \u00e1rush\u00eeh g\u00e2\u00b4h.\nThe red cows of the dawn.\nI, 92, 2. r\u00fbsantam bh\u00e2n\u00fam \u00e1rush\u00eeh asisrayuh.\nThe red dawns obtained bright splendour.\nHere ush\u00e1sah, the dawns, occur in the same line, so that we may take \u00e1rush\u00eeh either as an adjective, referring to the dawns, or as a substantive, as a name of the dawn or of her cows.\nI, 30, 21. \u00e1sve n\u00e1 kitre arushi.\nThou beautiful red dawn, thou, like a mare.\nHere, too, the vocative arushi is probably to be taken as an adjective, particularly if we consider the next following verse:\nIV, 52, 2. \u00e1sv\u00e2-iva kitr\u00e2\u00b4 \u00e1rush\u00ee m\u00e2t\u00e2\u00b4 g\u00e1v\u00e2m rit\u00e1-var\u00ee s\u00e1kh\u00e2 abh\u00fbt asv\u00ednoh ush\u00e2\u00b4h.\nThe dawn, beautiful and red, like-a mare, the mother of the cows (days), the never-failing, she became the friend of the Asvins.\nX, 5, 5. sapt\u00e1 sv\u00e1sr\u00eeh \u00e1rush\u00eeh.\nThe seven red sisters.\nIf used as a substantive, \u00e1rush\u00ee seems to mean the dawn. It is likewise used as a name of the horses of Agni, Indra, and Soma; also as a name for mare in general.\nIt means dawn in X, 8, 3, though the text points here so clearly to the dawn, and the very name of dawn is mentioned so immediately after, that this one passage seems hardly sufficient to establish the use of \u00e1rush\u00ee as a recognised name of the dawn. Other passages, however, would likewise gain in perspicuity, if we took \u00e1rush\u00ee by itself as a name of the dawn, just as we had to admit in several passages arush\u00e1 by itself as a name of the morning. Cf. I, 71, 1.\n\u00c1rush\u00ee means the horses of Agni, in I, 14, 12:\nyukshv\u00e1 h\u00ed \u00e1rush\u00eeh r\u00e1the har\u00edtah deva roh\u00edtah.\nYoke, O god (Agni), the red-horses to the chariot, the bays, the ruddy.\nI, 72, 10. pr\u00e1 n\u00ee\u00b4k\u00eeh agne \u00e1rush\u00eeh ag\u00e2nan.\nThey knew the red-horses, Agni, coming down. VIII, 69, 5.\nSoma, as we saw, was frequently spoken of as arush\u00e1h h\u00e1rih.\nIn IX, 111, 2, tridh\u00e2\u00b4tubhih \u00e1rush\u00eebhih seems to refer to the same red-horses of Soma, though this is not quite clear.\nThe passages where \u00e1rush\u00ee means simply a mare, without any reference to colour, are VIII, 68, 18, and VIII, 55, 3.\nIt is curious that Arush\u00e1, which in the Veda means red, should, as pointed out before, in its Zend form aurusha, mean white. That in the Veda it means red, and not white, is shown, for instance, by X, 20, 9, where svet\u00e1, the name for white, is mentioned by the side of arush\u00e1. Most likely arush\u00e1 meant originally brilliant, and became fixed with different shades of brilliancy in Sanskrit and Persian. Arush\u00e1 presupposes a form ar-vas, and is derived from a root ar in the sense of running or rushing. See Chips from a German Workshop, vol. ii, pp. 135, 137.\nHaving thus explained the different meanings of arush\u00e1 and \u00e1rush\u00ee in the Rig-veda, I feel it incumbent, at least for once, to explain the reasons why I differ from the classification of Vedic passages as given in the Dictionary published by Boehtlingk and Roth. Here, too, the passages in which arush\u00e1 is used as an adjective are very properly separated from those in which it appears as a substantive. To begin with the first, it is said that 'arush\u00e1 means ruddy, the colour of Agni and his horses; he (Agni) himself appears as a red-horse.' In support of this, the following passages are quoted:\nIII, 1, 4. \u00e1vardhayan su-bh\u00e1gam sapt\u00e1 yahv\u00ee\u00b4h svet\u00e1m gag\u00f1\u00e2n\u00e1m arush\u00e1m mahi-tv\u00e2\u00b4, s\u00edsum n\u00e1, g\u00e2t\u00e1m abh\u00ed \u00e2ruh \u00e1sv\u00e2h. Here, however, it is only said that Agni was born brilliant-white a, and grew red, that the horses came to him as they come to a new-born foal. Agni himself is not called a red-horse.\nIII, 7, 5. Here, again, vr\u00edshnah arush\u00e1sya is no doubt meant for Agni. But vr\u00edshan by itself does not mean horse, though it is added to different names of horses to qualify them as male horses; cf. VII, 69, I, \u00e2\u00b4 v\u00e2m r\u00e1thah vr\u00edshabhih y\u00e2tu \u00e1svaih, may your chariot come near with powerful horses, i. e. with stallions. See note to I, 85, 12. We are therefore not justified in translating arush\u00e1 vr\u00edshan by red-horse, but only by the red male, or the red hero.\nIn III, 31, 3, agn\u00edh gag\u00f1e guhv\u1eab r\u00e9gam\u00e2nah mah\u00e2\u00b4h putr\u00e2\u00b4n arush\u00e1sya pra-y\u00e1kshe, I do not venture to say who is meant by the mah\u00e1h putr\u00e2\u00b4n arush\u00e1sya, whether \u00c2dityas or Maruts, but hardly the sons of Agni, as Agni himself is mentioned as only born. But, even if it were so, the father of these sons (putra) could hardly be intended here for a horse.\nIV, 6, 9. t\u00e1va ty\u00e9 agne har\u00edtah ghrita-sn\u00e2\u00b4h r\u00f3hit\u00e2sah rigu-\u00e1\u00f1kah su-\u00e1\u00f1kah, arush\u00e2\u00b4sah vr\u00edshanah rigu-mushk\u00e2\u00b4h. Here, so far from Agni being represented as a red-horse, his different horses, the Har\u00edts or bays, the R\u00f3hitas or\nruddy, and the arush\u00e2\u00b4sah vr\u00edshanah, the red stallions, are distinctly mentioned. Here vr\u00edshan may be translated by stallion, instead of simply by male, because arush\u00e1 is here a substantive, the name of a horse.\nV, 1, 5. g\u00e1nishta h\u00ed g\u00e9nyah \u00e1gre \u00e1hn\u00e2m hit\u00e1h hit\u00e9shu arush\u00e1h v\u00e1neshu. Here arush\u00e1h is simply an adjective, red, referring to Agni, who is understood throughout the hymn to be the object of praise. He is said to be kind to those who are kind to him, and to be red in the woods, i. e. brilliant in the wood which he consumes; cf. III, 29, 6. Nothing is said about his equine nature.\nIn V, 12, 2 and 6, VI, 48, 6, we have again simply arush\u00e1 vr\u00edshan, which does not mean the red-horse, but the red male, the red hero, i. e. Agni.\nIn VI, 49, 2, div\u00e1h s\u00edsum s\u00e1hasah s\u00fbn\u00fam agn\u00edm yag\u00f1\u00e1sya ket\u00fam arush\u00e1m y\u00e1gadhyai, there is no trace of Agni being conceived as a horse. He is called the child of the sky or of Dyu, the son of strength (who is produced by strong rubbing of wood), the light or the beacon of the sacrifice, and lastly Arush\u00e1, which, for reasons stated above, I take to be used here as a name.\nNext follow the passages in which, according to Professor Roth, arush\u00e1, as an adjective, is said to be applied to the horses, cows, and other teams of the gods, particularly of the dawn, the Asvins, and Brihaspati.\nI, 118, 5. p\u00e1ri v\u00e2m \u00e1sv\u00e2h v\u00e1pushah pata\u1e45g\u00e2\u00b4h v\u00e1yah vahantu arush\u00e2\u00b4h abh\u00ee\u00b4ke. Here we find the v\u00e1yah arush\u00e2\u00b4h of the Asvins, which it is better to translate by red birds, as immediately before the winged horses are mentioned. In fact, whenever arush\u00e1 is applied to the vehicle of the Asvins, it is to be understood of these red birds, IV, 43, 6.\nIn I, 92, 1 and 2 (not 20), \u00e1rush\u00ee occurs three times, referring twice to the cows of the dawn, once to the dawn herself.\nIn IV, 15, 6, t\u00e1m \u00e1rvantam n\u00e1 s\u00e2nas\u00edm arush\u00e1m n\u00e1 div\u00e1h s\u00edsum marmrigy\u00e1nte div\u00e9-dive, arush\u00e1 does not refer to the horse or any other animal of Agni. The verse speaks of a horse by way of comparison only, and says that the sacrificers clean or trim Agni, the fire, as people clean a horse. We\ncannot join arush\u00e1m in the next p\u00e2da with \u00e1rvantam in the preceding p\u00e2da, for the second n\u00e1 would then be without any construction. The construction is certainly not easy, but I think it is safer to translate: they trim him (Agni), day by day, as they clean a strong horse, as they clean Arush\u00e1, the child of Dyu. In fact, as far as I know, arush\u00e1 is never used as the name of the one single horse belonging to Agni, but always of two or more.\nIn III, 31, 21, ant\u00e1r (\u00edti) krishn\u00e2\u00b4n arusha\u00edh dh\u00e2\u00b4ma bhih g\u00e2t, dh\u00e2\u00b4ma bhih is said to mean flames of lightning. But dh\u00e2\u00b4man in the Rig-veda does not mean flames, and it seems better to translate, with thy red companies, scil. the Maruts.\nThat arush\u00e1 in one or two passages means the red cloud, is true. But in X, 43, 9, arush\u00e1 refers to the thunderbolt mentioned in the same verse; and in I, 114, 5, everything refers to Rudra, and not to a red cloud,, in the proper sense of the word.\nFurther on, where the meanings attributable to \u00e1rush\u00ee in the Veda are collected, it is said that \u00e1rush\u00ee means a red mare, also the teams of Agni and Ushas. Now, here, surely, a distinction should have been made between those passages in which \u00e1rush\u00ee means a real horse, and those where it expresses the imaginary steeds of Agni. The former, it should be observed, occur in one Mandala only, and in places of somewhat doubtful authority, in VIII, 55, 3, a V\u00e2lakhilya hymn, and in VIII, 68, 18, a d\u00e2nastuti or panegyric. Besides, no passage is given where \u00e1rush\u00ee means the horses of the dawn, and I doubt whether such a passage exists, while the one verse where \u00e1rush\u00ee is really used for the horses of Indra, is not mentioned at all. Lastly, two passages are set apart where \u00e1rush\u00ee is supposed to mean flames. Now, it may be perfectly true that the red-horses of Agni are meant for flames, just as the red-horses of Indra may be the rays of the sun. But, in that case, the red-horses of Agni should always have been thus translated, or rather interpreted, and not in one passage only. In IX, 111, 2, \u00e1rush\u00ee is said to mean flames, but no further light is thrown upon that very difficult passage.\nNote 2. P\u00e1ri tasth\u00fashah. I take this form as a nominative plural like \u00e1bibhyushah, I, 11, 5, tv\u00e2\u00b4m dev\u00e2\u00b4h \u00e1bibhyushah tugy\u00e1m\u00e2n\u00e2sah \u00e2vishuh, 'the gods, stirred up, came to thee, not fearing;' and like dad\u00fashah, I, 54, 8, y\u00e9 te indra dad\u00fashah vardh\u00e1yanti m\u00e1hi kshatr\u00e1m, 'who giving or by their gifts increase thy great power, O Indra.' Here we might possibly take it as a gen. sing. referring to te, but dadiv\u00e2n is far more appropriate as an epithet of the sacrificer than of the god. (See Benfey, Vocativ, p. 24; and Hermes, p. 16.) It is well known among Sanskrit scholars that Professor Whitney, in reviewing my translation, declared that the participial form tasthushah had no right to be anything but an accusative plural or a genitive or ablative singular. (See Chips from a German Workshop, vol. iv, p. 508.) Dr. Kern, however, in his translation of the Brihat-Samhit\u00e2 had shown long before that nom. plur. such as vidushah are by no means rare, even in the Mah\u00e2bh\u00e2rata and kindred works. Dr. Lanman (Journ. Americ. Or. Soc. X, p. 513) has now entered abibhyushah as a nom. plur., but he prefers to take tasthushah as an acc. plural, so that we should have to translate k\u00e1rantam p\u00e1ri tasth\u00fashah by 'walking round those who stand.' This may be grammatically possible; but who could be meant by tasthushah, standing ones? And, secondly, is it usual in Vedic Sanskrit to say karati p\u00e1ri tam, he walks round him?' We find pari tam y\u00e2ti, or tam pari y\u00e2ti, but hardly y\u00e2ti pari tam, 'he goes round him,' except when pari stands independent of the verb and means 'around,' e. g. IX, 72, 8, pavasva p\u00e1ri p\u00e2\u00b4rthivam r\u00e1gah. It is more difficult to decide whether we should adopt Ludwig's interpretation, who takes pari tasthushah in the sense of 'away from what is firm.' This is correct grammatically, and tasthivat, as opposed to g\u00e1gat, is often used in the sense of what is immovable. But is it ever used in that sense by itself? I doubt it, though I may add in support of it such a passage as I, 191, 9, \u00fat apaptat asa\u00fa s\u00fb\u00b4ryah \u2026 \u00e2dity\u00e1h p\u00e1rvatebhyah, a verse where the expression visv\u00e1drishtah adr\u00edshtah\u00e2\u00b4 is analogous to our ket\u00fbm krinv\u00e1n aket\u00e1ve. I therefore retain pari tasthushah as a nom. plural in the sense of standing around, circumstantes, possibly of parikara,\nattendants. Parishth\u00e2na or sth\u00e2na comes to mean an abode, and paritasthivantas would be bystanders, attendants, the people, in fact, who are supposed to harness the horse.\nThough I do not assign great weight to interpretations of hymns, as given by the Br\u00e2hmanas, I may mention that in the Taitt. Br. III, 9, 4, I, paritasthushah is explained as a nom. plur., ime vai lok\u00e2h paritasthushah, while S\u00e2yana in his commentary (S\u00e2ma-veda II, 6, 3, 12, i) has parito\u093dvasthit\u00e2 lokatrayavartinah pr\u00e2ninah.\nNote 3. R\u00f3kante rokan\u00e2\u00b4. A similar expression occurs III, 61, 5, where it is said of Ushas, the dawn, that she lighted the lights in the sky, pr\u00e1 rokan\u00e2\u00b4 ruruke ranv\u00e1sandrik.\nWilson: They (the charioteers) harness to his car his two desirable coursers, placed on either hand, bay-coloured, high-spirited, chief-bearing.\nBenfey: Die lieben Falben schirren sie zu beiden Seiten des Wagens an, braune, k\u00fchne, held-tragende.\nLudwig: Sie spannen seine lieblichen falben an den wagen mit auseinandergehenden seiten, die blutroten, mutigen, helden-bringenden.\nNote 1. Although no name is given, the pronoun asya clearly refers to Indra, for it is he to whom the two bays belong. The next verse, therefore, must likewise be taken as addressed to Indra, and not to the sun or the morning-red, spoken of as a horse or a chariot in the first verse.\nVipakshas\u00e2 is well explained by S\u00e2yana, vividhe pakshas\u00ee rathasya p\u00e2rsvau yayos tau vipakshasau, rathasya dvayoh p\u00e2rsvayor yogit\u00e2v ity arthah. The only doubt is whether it refers to the two sides of the chariot, or of the principal horse. That horses were sometimes yoked so that one should act as leader, and two should be harnessed on each side, we see in I, 39, 6, note.\nWilson: Mortals, you owe your (daily) birth (to such an Indra), who, with the rays of the morning, gives sense to the senseless, and to the formless, form.\nBenfey: Licht machend\u2014M\u00e4nner!\u2014das Dunkele and kenntlich das Unkenntliche, entsprangst du mit dem Morgenroth.\nLudwig: Sichtbarkeit schaffend dem unsichtbaren, gestalt o schmuckreiche (Marut) dem gestaltlosen, wurdet ihr mit den Ushas zusammen geboren.\nNote 1. In the TB. III, 9, 4, several of these mantras are enjoined for the Asvamedha. When the banner (dhvaga) is fastened, this verse is to be used, because ketu was supposed to mean a banner. The vocative mary\u00e2h, which I have translated by O men, had evidently become a mere exclamation at a very early time. Even in our passage it is clear that the poet does not address any men in particular, for he addresses Indra, nor is marya used in the general sense of men. It means males, or male offspring. It sounds more like some kind of asseveration or oath, like the Latin mehercle, or like the English O ye powers, and it is therefore quoted as a nip\u00e2ta or particle in the V\u00e2g. Pr\u00e2tis. II, 16. It can hardly be taken here as addressed to the Maruts, though the Maruts are the subject of the next verse. Kluge in Kuhn's Zeitschrift, vol. xxv, p. 309, points out that mary\u00e2h as an interjection does not occur again in the Rig-veda. But the Rig-veda contains many words which occur once only, and the author of V\u00e2g. Pr\u00e2tis\u00e2khya is no mean authority. See also T\u00e2ndya Br\u00e2hm. VII, 6, 5. If Dr. Kluge proposes to read m\u00e2ry\u00e2i as a dative (like \u03bb\u03cd\u03ba\u1ff3) he knows, of course, that such a form does not only never occur again in the Rig-veda, but never in the whole of Sanskrit literature. Grassmann and Lanman (N. I., p. 339) both seem to imagine that the Pada text has marya, but it has mary\u00e2h, and no accent. If mary\u00e2h had the accent, we might possibly translate, 'the youths, i. e. the Maruts, made,' taking krinvan for akrinvan, or the more usual akurvan; but in that case the transition to ag\u00e2yath\u00e2h would be very sudden. See, however, I, 6, 7.\nS\u00e2yana explains it mary\u00e2h, manushy\u00e2h! idam \u00e2skaryam pasyata. Another explanation of this verse, which evidently troubled the ancient commentators as much as us, is, 'O mortal, i. e. O sun (dying daily), thou hast been born with the dawn.'\nNote 2. Ush\u00e1dbhih, an instrumental plural which attracted the attention of the author of the V\u00e2rttika to P\u00e2n. VII, 4, 48. It occurs but once, but the regular form, ushobhih, does not occur at all in the Rig-veda. The same grammarian mentions m\u00e2s, month, as changing the final s of its base into d before bhis. This, too, is confirmed by RV. II, 24, 5, where m\u00e2dbh\u00edh occurs. Two other words, svavas, offering good protection, and svatavas, of independent strength, mentioned together as liable to the same change, do not occur with bhih in the Rig-veda, but the forms svavadbhih and svatavadbhih probably occurred in some other Vedic writings. Svatavadbhyah has been pointed out by Professor Aufrecht in the V\u00e2gasan. Samhit\u00e2 XXIV, 16, and svatavobhyah in Satap. Br. II, 5, I, 14. That the nom. svav\u00e2n, which is always trisyllabic, is not to be divided into sva-v\u00e2n, as proposed by S\u00e2kalya, but into su-av\u00e2n, is implied by V\u00e2rttika to P\u00e2n. VIII, 4, 48, and distinctly stated in the Siddh\u00e2nta-Kaumud\u00ee. That the final n of the nom. su-av\u00e2n disappeared before semi-vowels is confirmed by the S\u00e2kala-pr\u00e2tis\u00e2khya, S\u00fbtra 287; see also V\u00e2gasan. Pr\u00e2tis. III, S\u00fbtra 135 (Weber, Ind. Stud. vol. iv, p. 206). On the proper division of su-avas, see Aufrecht, Zeitschrift der Deutschen Morgenl\u00e4ndischen Gesellschaft, vol. xiii, p. 499.\nWilson: Thereafter, verily, those who bear names invoked in holy rites (the Maruts), having seen the rain about to be engendered, instigated him to resume his embryo condition (in the clouds).\nBenfey: Sodann von freien St\u00fccken gleich erregen wieder Schwangerschaft die heilgen Namen tragenden.\nLudwig: Da haben n\u00e4mlich in ihrer g\u00f6ttlichen weise dise der Prisni leibesfrucht gebracht, opfer verdienenden namen erwerbend.\nNote 1. \u00c2t must here take vy\u00fbha and be pronounced as an iambus. This is exceptional with \u00e2t, but there are at least two other passages where the same pronunciation is necessary. I, 148, 4, \u00e2\u00b4t rokate v\u00e1ne \u00e2\u00b4 vi-bh\u00e2\u00b4-v\u00e2, though in the line immediately following it is monosyllabic. Also in V, 7, 10, \u00e2\u00b4t agne \u00e1prinatah.\nNote 2. Svadh\u00e2\u00b4, literally one's own place, afterwards, one's own nature. It was a great triumph for the science of Comparative Philology that, long before the existence of such a word as svadh\u00e2 in Sanskrit was known, it should have been postulated by Professor Benfey in his Griechisches Wurzellexicon, published in 1839, and in the appendix of 1842. Svadh\u00e2\u00b4 was known, it is true, in the ordinary Sanskrit, but there it only occurred as an exclamation used on presenting an oblation to the manes. It was also explained to mean food offered to deceased ancestors, or to be the name of a personification of M\u00e2y\u00e2 or worldly illusion, or of a nymph. But Professor Benfey, with great ingenuity, postulated for Sanskrit a noun svadh\u00e2\u00b4, as corresponding to the Greek \u1f14\u03b8\u03bf\u03c2 and the German sitte, O. H. G. sit-u, Gothic sid-u. The noun svadh\u00e2 has since been discovered in the Veda, where it occurs very frequently; and its true meaning in many passages where native tradition had entirely misunderstood it, has really been restored by means of its etymological identification with the Greek \u1f14\u03b8\u03bf\u03c2 or \u1f26\u03b8\u03bf\u03c2. See Kuhn's Zeitschrift, vol. ii, p. 134; vol. xii, p. 158.\nThe expressions \u00e1nu svadh\u00e2\u00b4m and svadh\u00e2\u00b4m \u00e1nu are of frequent occurrence. They mean, according to the nature or character of the persons spoken of, and may be translated by as usual, or according to a person's wont. Thus in our passage we may translate, The Maruts are born again, i. e. as soon as Indra appeared with the dawn, according to their wont; they are always born as soon as Indra appears, for such is their nature.\nI, 165, 5. \u00edndra svadh\u00e2\u00b4m \u00e1nu h\u00ed nah babh\u00fb\u00b4tha.\nFor, Indra, according to thy wont, thou art with us.\nVIII, 20, 7. svadh\u00e2\u00b4m \u00e1nu sr\u00edyam n\u00e1rah\u2014v\u00e1hante. According to their wont, the men (the Maruts) carry splendour.\nThou hast grown (Indra) according to thy nature.\nIV, 33, 6. \u00e1nu svadh\u00e2\u00b4m ribh\u00e1vah gagmuh et\u00e2\u00b4m.\nAccording to their nature, the Ribhus went to her, scil. the cow; or, according to this their nature, they came.\nIV, 52, 6; I, 33, 11; I, 88, 6; VII, 56, 13; III, 51, 11.\nIn all these passages svadh\u00e2\u00b4 may be rendered by manner, habit, usage, and \u00e1nu svadh\u00e2\u00b4m would seem to correspond to the Greek \u1f10\u03be \u1f14\u03b8\u03bf\u03c5\u03c2. Yet the history of these words in Sanskrit and Greek has not been exactly the same. First of all we observe in Greek a division between \u1f14\u03b8\u03bf\u03c2 and \u1f26\u03b8\u03bf\u03c2, and whereas the former comes very near in meaning to the Sanskrit svadh\u00e2, the latter shows in Homer a much more primitive and material sense. It means in Homer, not a person's own nature, but the own place, for instance, of animals, the haunts of horses, lions, fish; in Hesiod, also of men. Hom. Il. XV, 268, \u03bc\u03b5\u03c4\u03ac \u03c4\u1fbd \u1f24\u03b8\u03b5\u03b1 \u03ba\u03b1\u1f76 \u03bd\u03bf\u03bc\u1f78\u03bd \u1f35\u03c0\u03c0\u03c9\u03bd, loca consueta et pascua. Svadh\u00e2\u00b4 in the Veda does not occur in that sense, although etymologically it might take the meaning of one's own place: cf. dh\u00e2-man, familia, &c. Whether in Greek \u1f26\u03b8\u03bf\u03c2, from meaning lair, haunt, home, came, like \u03bd\u03bf\u03bc\u03cc\u03c2 and \u03bd\u03cc\u03bc\u03bf\u03c2, to mean habit, manner, character, which would be quite possible, or whether \u1f26\u03b8\u03bf\u03c2 in that meaning represents a second start from the same point, which in Sanskrit was fixed in svadh\u00e2\u00b4, is impossible to determine. In Sanskrit svadh\u00e2\u00b4 clearly shows the meaning of one's own nature, power, disposition. It does not mean power or nature in general, but always the power of some one, the peculiarity, the individuality of a person. This will appear from the following passages:\nII, 3, 8. tisr\u00e1h dev\u00ee\u00b4k svadh\u00e1y\u00e2 barh\u00edh \u00e2\u00b4 id\u00e1m \u00e1kkhidram p\u00e2ntu.\nMay the three goddesses protect by their power the sacred pile unbroken.\nIV, 13, 5. k\u00e1y\u00e2 y\u00e2ti svadh\u00e1y\u00e2.\nBy what inherent power does he (the Sun) move on?\nIV, 26, 4. akakr\u00e1y\u00e2 svadh\u00e1y\u00e2.\nBy a power which requires no chariot, i. e. by himself without a chariot.\nThe same expression occurs again X, 27, 19.\nIn some places the verb mad, to delight, joined with svadh\u00e1y\u00e2, seems to mean to revel in his strength, to be proud of his might.\nV, 32, 4. svadh\u00e1y\u00e2 m\u00e1dantam.\nVritra who delights in his strength.\nVII, 47, 3. svadh\u00e1y\u00e2 m\u00e1dant\u00eeh.\nThe waters who delight in their strength. See X, 124, 8.\nIn other passages, however, as we shall see, the same phrase (and this is rather unusual) requires to be taken in a different sense, so as to mean to rejoice in food.\nI, 164, 38; III, 17, 5.\nIII, 35, 10. \u00edndra p\u00edba svadh\u00e1y\u00e2 kit sut\u00e1sya agn\u00e9h v\u00e2 p\u00e2hi gihv\u00e1y\u00e2 yagatra.\nIndra drink of the libation by thyself (by thy own power), or with the tongue of Agni, O worshipful.\nTo drink with the tongue of Agni is a bold but not unusual expression. V, 51, 2. agn\u00e9h pibata gihv\u00e1y\u00e2. X, 15, 3.\nI, 165, 6. kv\u00e2\u00b4 sy\u00e2\u00b4 vah marutah svadh\u00e2\u00b4 \u00e2s\u00eet y\u00e1t m\u00e2\u00b4m \u00e9kam sam-\u00e1dhatta ahi-h\u00e1tye.\nWhere was that custom of yours, O Maruts, when you left me alone in the killing of Ahi?\nVII, 8, 3. k\u00e1y\u00e2 nah agne v\u00ed vasah su-vrikt\u00edm k\u00e2\u00b4m \u00fbm (\u00edti) svadh\u00e2\u00b4m rinavah sasy\u00e1m\u00e2nah.\nIn what character dost thou light up our work, and what character dost thou assume, when thou art praised?\nIV, 58, 4; IV, 45, 6.\nI, 64, 4. s\u00e2k\u00e1m gag\u00f1ire svadh\u00e1y\u00e2.\nThey (the Maruts) were born together, according to their nature; very much like \u00e1nu svadh\u00e2\u00b4m, I, 6, 4. One can hardly render it here by 'they were born by their own strength,' or 'by spontaneous generation.'\nIn other passages, however, svadh\u00e1y\u00e2, meaning originally by its own power, or nature, comes to mean, by itself, sponte su\u00e2.\nVII, 78, 4. \u00e2\u00b4 asth\u00e2t r\u00e1tham svadh\u00e1y\u00e2 yugy\u00e1m\u00e2nam.\nShe, the dawn, mounted the chariot which was harnessed by itself, by its own power, without requiring the assistance of people to put the horses to.\nX, 129, 2. \u00e2\u00b4n\u00eet av\u00e2t\u00e1m svadh\u00e1y\u00e2 t\u00e1t \u00e9kam.\nThat only One breathed breathlessly (or freely) by its own strength, i. e. by itself.\nIn the same sense svadh\u00e2\u00b4bhih is used in several passages: I, 113, 13. amr\u00edt\u00e2 karati svadh\u00e2\u00b4bhih.\nThe immortal Dawn moves along by her own strength, i. e. by herself.\nVIII, 10, 6. y\u00e1t v\u00e2 svadh\u00e2\u00b4bhih adhi-t\u00edshthathah r\u00e1tham.\nOr whether ye mount your chariot by your own strength, ye Asvins.\nI, 164, 30. g\u00eev\u00e1h mrit\u00e1sya karati svadh\u00e2\u00b4bhih \u00e1martyah m\u00e1rtyena s\u00e1-yonih.\nThe living moves by the powers of the dead, the immortal is the brother of the mortal. III, 26, 8; V, 60, 4.\nThere are doubtful passages, such as I, 180, 6, in which the meaning of svadh\u00e2\u00b4bhih, too, is doubtful. In VI, 2, 8, svadh\u00e2\u00b4 looks like an adverb, instead of svadh\u00e1y\u00e2, and would then refer to p\u00e1rigm\u00e2. The same applies to VIII, 32, 6.\nBut svadh\u00e2\u00b4 means also food, lit. one's own portion, the sacrificial offering due to each god, and lastly, food in general.\nI, 108, 12. y\u00e1t indr\u00e2gn\u00ee (\u00edti) \u00fat-it\u00e2 s\u00fb\u00b4ryasya m\u00e1dhye div\u00e1h svadh\u00e1y\u00e2 m\u00e2d\u00e1yethe (\u00edti).\nWhether you, Indra and Agni, delight in your food at the rising of the sun or at midday.\nX, 15, 12. tv\u00e1m agne \u00eelit\u00e1h g\u00e2ta-vedah \u00e1v\u00e2t havy\u00e2\u00b4ni surabh\u00ee\u00b4ni kritv\u00ee\u00b4, pr\u00e1 ad\u00e2h pitr\u00ed-bhyah svadh\u00e1y\u00e2 t\u00e9 akshan addh\u00ed tv\u00e1m deva pr\u00e1-yat\u00e2 hav\u00ee\u00b4mshi. 13. y\u00e9 ka ih\u00e1 pit\u00e1rah y\u00e9 ka n\u00e1 ih\u00e1 y\u00e2\u00b4n ka vidm\u00e1 y\u00e2\u00b4n \u00fbm (\u00edti) ka n\u00e1 pra-vidm\u00e2, tv\u00e1m vettha y\u00e1ti t\u00e9 g\u00e2ta-vedah svadh\u00e2\u00b4bhih yag\u00f1\u00e1m s\u00fakritam gushasva. 14. y\u00e9 agni-dagdh\u00e2\u00b4h y\u00e9 \u00e1nagni-dagdh\u00e2h m\u00e1dhye div\u00e1h svadh\u00e1y\u00e2 m\u00e2d\u00e1yante, t\u00e9bhih sva-r\u00e2\u00b4t \u00e1sun\u00eetim et\u00e2\u00b4m yath\u00e2-vas\u00e1m tanv\u00e2\u00b4m kalpayasva.\n12. Thou, O Agni G\u00e2tavedas, hast carried, when implored, the offerings which thou hast rendered sweet: thou hast given them to the fathers, they fed on their share. Eat thou, O god, the proffered oblations. 13. Our fathers who are here, and those who are not here, our fathers whom we know and those whom we do not know, thou knowest\nhow many they are, O G\u00e2tavedas, accept the well-made sacrifice with the sacrificial portions. 14. They who, whether burnt by fire or not burnt by fire, rejoice in their offering in the midst of heaven, give to them, O king, that life, and thy (their) own body, according to thy will.\nIII, 4, 7. sapt\u00e1 priksh\u00e2\u00b4sah svadh\u00e1y\u00e2 madanti.\nThe seven horses delight in their food.\nX, 14, 7. ubh\u00e2\u00b4 r\u00e2\u00b4g\u00e2n\u00e2 svadh\u00e1y\u00e2 m\u00e1dant\u00e2.\nThe two kings delighting in their food.\nIX, 113, 10. y\u00e1tra k\u00e2\u00b4m\u00e2h ni-k\u00e2m\u00e2\u00b4h ka, y\u00e1tra bradhn\u00e2sya visht\u00e1pam, svadh\u00e2\u00b4 ka y\u00e1tra tr\u00edptih ka t\u00e1tra m\u00e2\u00b4m amr\u00edtam kridh\u00ed.\nWhere wishes and desires are, where the cup of the bright Soma is (or, where the highest place of the sun is), where there is food and rejoicing, there make me immortal.\nI, 154, 4. y\u00e1sya tr\u00ee\u00b4 p\u00fbrn\u00e2\u00b4 m\u00e1dhun\u00e2 pad\u00e2\u00b4ni \u00e1ksh\u00eeyam\u00e2n\u00e2 svadh\u00e1y\u00e2 m\u00e1danti.\nHe (Vishnu) whose three places, full of sweet, imperishable, delight or abound in food.\nV, 34, 1; II, 35, 7; I, 168, 9; I, 176, 2.\nIn the tenth book svadh\u00e2 is used very much as it occurs in the later Sanskrit, as the name of a peculiar sacrificial rite.\nX, 14, 3. y\u00e2\u00b4n ka dev\u00e2\u00b4h vavridh\u00fah y\u00e9 ka dev\u00e2\u00b4n sv\u00e2\u00b4h\u00e2 any\u00e9 svadh\u00e1y\u00e2 any\u00e9 madanti.\nThose whom the gods cherish, and those who cherish the gods, the one delight in Sv\u00e2h\u00e2, the others in Svadh\u00e2; or, in praise and food.\nNote 3. The expression garbha-tv\u00e1m \u00e2-\u00eerire is matched by that of III, 60, 3, saudhanvan\u00e2\u00b4sah amrita-tv\u00e1m \u00e2\u00b4 \u00eerire, the Saudhanvanas (the Ribhus) obtained immortality, or became immortal. I do not think that punar erire can mean, as Ludwig supposes, they pushed away their state of garbha. The idea that the Maruts assumed the form of a garbha, lit. of an embryo or a new-born child, is only meant to express that they were born, or that the storms burst forth from the womb of the sky as soon as Indra arises to do battle against the demon of darkness. Thus we read, I, 134, 4, \u00e1ganayah mar\u00fatah vaksh\u00e1n\u00e2bhyah, Thou, V\u00e2yu, hast produced the Maruts from the bowels (of the sky).\n[paragraph continues] As assisting Indra in this battle, the Maruts, whose name retained for a long time its purely appellative meaning of storms, attained their rank as deities by the side of Indra, or, as the poet expresses it, they assumed their sacred name. This seems to be the whole meaning of the later legend that the Maruts, like the Ribhus, were not originally gods, but became deified for their works. See also Kern, Translation of Brihat-samhit\u00e2, p. 117, note.\nOther explanations are: they made that which was born within the cloud into a garbha or embryo; or, they arose with \u00c2ditya, proceeded with Savitar, and when Savitar set, they became again garbhas; see S\u00e2ma-veda II, 2, 7, 2, comm.\nWilson: Associated with the conveying Maruts, the traversers of places difficult of access, thou, Indra, hast discovered the cows hidden in the cave.\nBenfey: Mit den die Festen brechenden, den St\u00fb\u00b4rmenden fandst, Indra, du die K\u00fb\u00b4he in der Grotte gar.\nLudwig: Und mit denen, die das feste sogar anbrechen, selbst im versteck, o Indra, mit den priesterlichen, fandest du die morgenstralen auf.\nNote 1. S\u00e2yana explains v\u00e1hnibhih in the sense of Mar\u00fadbhih, and he tells the oft-repeated story how the cows were carried off by the Panis from the world of the gods, and thrown into darkness, and how Indra with the Maruts conquered them and brought them back. Everybody seems to have accepted this explanation of S\u00e2yana, and I myself do not venture to depart from it. Yet it should be stated that the use of v\u00e1hni as a name of the Maruts is by no means well established. V\u00e1hni is in fact a most difficult word in the Veda. In later Sanskrit it means fire, and is quoted also as a name of Agni, the god of fire, but we do not learn why a word which etymologically means carrier, from vah, to carry, should have assumed the meaning of fire. It may be that vah, which in Sanskrit, Greek, and Latin means chiefly to carry, expressed originally\nthe idea of moving about (the German be-wegen), in which case v\u00e1h-ni, fire, would have been formed with the same purpose as ag-n\u00ed, ig-nis, fire, from Sk. ag, \u1f00\u03b3-\u03c9, ag-o. In Alvis-mal, V, 94, we read, kalla V\u00e1g Vanir, the Wanes call fire V\u00e1g, i. e. wavy. But in Sanskrit Agni is so constantly represented as the carrier of the sacrificial oblation, that something may also be said in favour of the Indian scholastic interpreters who take v\u00e1hni, as applied to Agni, in the sense of carrier. However that may be, it admits of no doubt that v\u00e1hni, in the Veda, is distinctly applied to the bright fire or light. In some passages it looks very much like a proper name of Agni, in his various characters of terrestrial and celestial light. It is used for the sacrificial fire:\nV, 50, 4. y\u00e1tra v\u00e1hnih abh\u00ed-hitah.\nWhere the sacrificial fire is placed.\nIt is applied to Agni:\nVII, 7, 5. \u00e1s\u00e2di vrit\u00e1h v\u00e1hnih \u00e2-gaganv\u00e2\u00b4n agn\u00edh brahm\u00e2\u00b4.\nThe chosen light came nigh, and sat down, Agni, the priest.\nHere Agni is, as usual, represented as a priest, chosen like a priest, for the performance of the sacrifice. But, for that very reason, v\u00e1hni may here have the meaning of priest, which, as we shall see, it has in many places, and the translation would then be more natural: He, the chosen minister, came near and sat down, Agni, the priest.\nVIII, 23, 3. v\u00e1hnih vindate v\u00e1su.\nAgni finds wealth (for those who offer sacrifices?).\nMore frequently v\u00e1hni is applied to the celestial Agni, or other solar deities, where it is difficult to translate it in English except by an adjective:\nIII, 5,i. \u00e1pa dv\u00e2\u00b4r\u00e2 t\u00e1masah v\u00e1hnih \u00e2var (\u00edty \u00e2vah).\nAgni opened the two doors of darkness.\nI, 160, 3. s\u00e1h v\u00e1hnih putr\u00e1h pitr\u00f3h pav\u00edtra-v\u00e2n pun\u00e2\u00b4ti dh\u00ee\u00b4rah bh\u00favan\u00e2ni m\u00e2y\u00e1y\u00e2.\nThat light, the son of the two parents, full of brightness, the wise, brightens the world by his power.\nAgni is even called v\u00e1hni-tama (IV, I, 4), which hardly means more than the brightest.\nII, 17, 4. \u00e2\u00b4t r\u00f3das\u00ee (\u00edti) gy\u00f3tish\u00e2 v\u00e1hnih \u00e2\u00b4 atanot.\nThen the bright (Indra) stretched out or filled heaven and earth with his light.\nII, 38, I. \u00fat \u00fbm (\u00edti) sy\u00e1h dev\u00e1h savit\u00e2\u00b4\u2014v\u00e1hnih asth\u00e2t. The divine Savitar, the luminous, arose.\nBesides this meaning of light or fire, however, there are clearly two other meanings of v\u00e1hni which must be admitted in the Veda, first that of a carrier, vehicle, and, it may be, horse; secondly that of minister or priest.\nVI, 57, 3. ag\u00e2\u00b4h any\u00e1sya v\u00e1hnayah h\u00e1r\u00ee (\u00edti) any\u00e1sya s\u00e1mbhrit\u00e2.\nThe bearers of the one (P\u00fbshan) are goats, the bays are yoked for the other (Indra).\nI, 14, 6. ghrit\u00e1-prishth\u00e2h manah-y\u00fagah y\u00e9 tv\u00e2 v\u00e1hanti v\u00e1hnayah.\nThe horses with shining backs, obedient to thy will, which carry thee (Agni).\nVIII, 3, 23. y\u00e1smai any\u00e9 d\u00e1sa pr\u00e1ti dh\u00faram v\u00e1hanti v\u00e1hnayah.\nA horse against whom other ten horses carry a weight; i. e. it requires ten horses to carry the weight which this one horse carries. (See X, II, 7. v\u00e1ham\u00e2nah \u00e1svaih.)\nII, 37, 3. m\u00e9dyantu te v\u00e1hnayah y\u00e9bhih \u00ee\u00b4yase.\nMay thy horses be fat on which thou goest. II, 24, 13.\nI, 44, 13. srudh\u00ed srut-karna v\u00e1hni-bhih.\nAgni, who hast ears to hear, hear, on thy horses. Unless v\u00e1hni-bhih is joined with the words that follow, deva\u00edh say\u00e2\u00b4va-bhih.\nIII, 6, 2. vaky\u00e1nt\u00e2m te v\u00e2hnayah sapt\u00e1-gihv\u00e2h a.\nMay thy seven-tongued horses be called. Here v\u00e1hnayah is clearly meant for the flames of Agni, yet I doubt whether we should be justified in dropping the simile, as the plural of v\u00e1hni is nowhere used in the bald sense of flames.\nIn one passage v\u00e1hni is supposed to be used as a feminine, or at all events applied to a feminine subject:\nVIII, 94, 1. yukt\u00e2\u00b4 v\u00e1hnih r\u00e1th\u00e2n\u00e2m.\nShe is yoked as the drawer of the chariots. Probably, however, v\u00e1hnih should here be changed into v\u00e1hn\u00ee.\nThe passages in which v\u00e1hni is applied to Soma in the ninth and tenth Mandalas throw little light on the subject. (IX, 9, 6; 20, 5; 6; 36, 2; 64, 19; 89, 1; X, 101, 10.)\nInstead of vis\u00e2\u00b4m visp\u00e1tih, lord of men (VII, 7, 4), we find IX, 108, 10. vis\u00e2\u00b4m v\u00e1hnih n\u00e1 visp\u00e1tih. One feels inclined to translate here v\u00e1hnih by leader, but it is more likely that v\u00e1hni is here again the common name of Soma, and that it is inserted between vis\u00e2\u00b4m n\u00e1 visp\u00e1tih, which is meant to form one phrase.\nIn IX, 97, 34, tisr\u00e1h v\u00e2\u00b4kah \u00eerayati pr\u00e1 v\u00e1hnih, we may take v\u00e1hni as the common appellation of Soma. But it may also mean minister or priest, as in the passages which we have now to examine. Cf. X, 11, 6.\nFor besides these passages in which v\u00e1hni clearly means vector, carrier, drawer, horse, there is a large class of verses in which it can only be translated by minister, i. e. officiating minister, and, as it would seem, chiefly singer or reciter a.\nThe verb vah was used in Sanskrit in the sense of carrying out (ud-vah, ausf\u00fchren), or performing a rite, particularly as applied to the reciting of hymns. Hence such compounds as ukth\u00e1-v\u00e2has or stoma-v\u00e2has, offering hymns of praise, and yag\u00f1\u00e1-v\u00e2has. Thus we read\nV, 79, 4. abh\u00ed y\u00e9 tv\u00e2 vibh\u00e2-vari st\u00f3maih grin\u00e1nti v\u00e1hnayah.\nThe ministers who praise thee, splendid Dawn, with hymns.\nI, 48, 11, y\u00e9 tv\u00e2 grin\u00e1nti v\u00e1hnayah.\nThe ministers who praise thee.\nVII, 75, 5. ush\u00e2\u00b4h ukkhati v\u00e1hni-bhih grin\u00e2n\u00e2\u00b4.\nThe dawn lights up, praised by the ministers.\nVI, 39, 1. mandr\u00e1sya kav\u00e9h divy\u00e1sya v\u00e1hneh.\nOf the sweet poet, of the heavenly priest \u2026\nVII, 82, 4. yuv\u00e2\u00b4m \u00edt yut-s\u00fa pr\u00edtan\u00e2su v\u00e1hnayah yuv\u00e2\u00b4m ksh\u00e9masya pra-sav\u00e9 mit\u00e1-g\u00f1avah, \u00ees\u00e2n\u00e2\u00b4 v\u00e1svah ubh\u00e1yasya k\u00e2r\u00e1vah \u00edndr\u00e2varun\u00e2 su-h\u00e1v\u00e2 hav\u00e2mahe.\nWe, as ministers, invoke you only in fights and battles; we, as suppliants, (invoke) you for the granting of treasure; we, as poets, (invoke) you, the lords of twofold wealth, you, Indra and Varuna, who listen to our call.\nVI, 32, 3. s\u00e1h v\u00e1hni-bhih r\u00edkva-bhih g\u00f3shu s\u00e1svat mit\u00e1g\u00f1u-bhih puru-kr\u00edtv\u00e2 gig\u00e2ya.\nHe (Indra) was victorious often among the cows, always with celebrating and suppliant ministers.\nI have placed these two passages together because they seem to me to illustrate each other, and to show that although in the second passage the celebrating and suppliant ministers may be intended for the Maruts, yet no argument could be drawn from this verse in favour of v\u00e1hni by itself meaning the Maruts. See also VIII, 6, 2; 12, 15; X, 114, 2.\nIV, 21, 6. h\u00f3t\u00e2 y\u00e1h nah mah\u00e2\u00b4n sam-v\u00e1raneshu v\u00e1hnih.\nThe Hotar who is our great priest in the sanctuaries.\nI, 128, 4. v\u00e1hnih vedh\u00e2\u00b4h \u00e1g\u00e2yata.\nBecause the wise priest (Agni) was born.\nThe same name which in these passages is applied to Agni, is in others, and, as it will be seen, in the same sense, applied to Indra.\nII, 21, 2. tuvi-gr\u00e1ye v\u00e1hnaye.\nTo the strong-voiced priest or leader.\nThe fact that v\u00e1hni is followed in several passages by uktha\u00edh would seem to show that the office of the v\u00e1hni was chiefly that of recitation or of addressing prayers to the gods.\nIII, 20, 1. agn\u00edm ush\u00e1sam asv\u00edn\u00e2 dadhi-kr\u00e2\u00b4m v\u00ed-ushtishu havate v\u00e1hnih uktha\u00edh.\nThe priest at the break of day calls with his hymns Agni, Ushas, the Asvins, and Dadhikr\u00e2.\nI, 184, 1. t\u00e2\u00b4 v\u00e2m ady\u00e1 ta\u00fa apar\u00e1m huvema ukkh\u00e1nty\u00e2m ush\u00e1si v\u00e1hnih uktha\u00edh.\nLet us invoke the two Asvins to-day and to-morrow, the priest with his hymns is there when the dawn appears.\nIn a similar sense, it would seem, as v\u00e1hnih uktha\u00edh, the Vedic poets frequently use the words v\u00e1hnih \u00e2s\u00e2\u00b4. This \u00e2s\u00e2\u00b4 is the instrumental singular of \u00e2s, mouth, and it is used\nin other phrases also of the mouth as the instrument of praise.\nVI, 32, 1. vagr\u00edne s\u00e1m-tam\u00e2ni v\u00e1k\u00e2msi \u00e2s\u00e2\u00b4 sth\u00e1vir\u00e2ya taksham.\nI have shaped with my mouth blessed words to the wielder of the thunderbolt, the strong Indra.\nX, 115, 3. \u00e2s\u00e2\u00b4 v\u00e1hnim n\u00e1 sok\u00edsh\u00e2 vi-raps\u00ednam.\nHe who sings with his flame as the poet with his mouth. See also I, 38, 14. mim\u00eeh\u00ed sl\u00f3kam \u00e2sy\u1ebd, make a song in thy mouth.\nThus we find v\u00e1hnih \u00e2s\u00e2\u00b4 in the same place in the sixth and seventh Mandalas (VI, 16, 9; VII, 16, 9), in the phrase v\u00e1hnih \u00e2s\u00e2\u00b4 vid\u00fah-tarah, applied to Agni in the sense of the priest wise with his mouth, or taking v\u00e1hnih \u00e2s\u00e2\u00b4 as it were one word, the wise poet.\nI, 129, 5. v\u00e1hnih \u00e2s\u00e2\u00b4, v\u00e1hnih nah \u00e1kkha.\nIndra, as a priest by his lips, as a priest coming towards us.\nFrom the parallelism of this passage it would seem that Professor Roth concluded the meaning of \u00e2s\u00e2\u00b4 a to be near,\nor coram. In the Nighantu, II, 16, the right reading is evidently \u00e2s\u00e2t, not \u00e2s\u00e2; see Nirukta, ed. Satyavrata S\u00e2masrami, vol. i, p. 264. \u00c2s\u00e2\u00b4, however, is an old variant, as may be seen from Rig-veda-bh\u00e2shya I, 127, 8; X, 115, 3.\nI, 76, 4. prag\u00e2\u00b4-vat\u00e2 v\u00e1kas\u00e2 v\u00e1hnih \u00e2s\u00e2\u00b4 \u00e2\u00b4 ka huv\u00e9 n\u00ed ka satsi ih\u00e1 deva\u00edh.\nWith words in which my people join, I, the poet, invoke, and thou (Agni) sittest down with the gods.\nVI, 11, 2. p\u00e2vak\u00e1y\u00e2 guhv\u1eab v\u00e1hnih \u00e2s\u00e2\u00b4.\nThou, a poet with a bright tongue, O Agni!\nGrassmann thinks that vahnir \u00e2s\u00e2 can always be translated by 'vor das Angesicht bringend,' but this does not appear to be the case in his translation.\nThe question now arises in what sense v\u00e1hni is used when applied without further definition to certain deities. Most deities in the Veda are represented as driving or driven, and many as poets or priests. When the Asvins are called v\u00e1hn\u00ee, VIII, 8, 12; VII, 73, 4, it may mean riders. But when the Visve Dev\u00e2s are so called, I, 3, 9, or the Ribhus, the exact meaning is more doubtful. The Maruts are certainly riders, and whatever other scholars may say to the contrary, it can be proved that they were supposed to sit astride on horseback, and to have the bridle through the horse's nostrils (V, 61, 2). But if in our verse I, 6, 5, we translate v\u00e1hni as an epithet, rider, and not only as an epithet, but as a name of the Maruts, we cannot support our translation by independent evidence, but must rely partly on the authority of S\u00e2yana, partly on the general tenor of the text before us, where the Maruts are mentioned in the preceding verse, and, if I am right, in the verse following also. On the other hand, if v\u00e1hni can thus be used as a name of\nthe Maruts, there is at least one other passage which would gain in clearness by the admission of that meaning, viz.\nX, 138, 1. t\u00e1va ty\u00e9 indra sakhy\u00e9shu v\u00e1hnayah\u2014v\u00ed adardiruh val\u00e1m.\nIn thy friendship, Indra, these Maruts tore asunder the cloud.\nNote 2. I have translated v\u00eel\u00fa by stronghold, though it is only an adjective, meaning firm. Dr. Oscar Meyer, in his able essay Quaestiones Homericae, specimen prius, Bonnae, 1867, has tried to show that this v\u00eel\u00fa is the original form of \u1f3c\u03bb\u03b9\u03bf\u03c2, and he has brought some further evidence to show that the siege and conquest of Troy, as I pointed out in my Lectures on the Science of Language, vol. ii, p. 470, was originally described in language borrowed from the siege and conquest of the dark night by the powers of light, or from the destruction of the cloud by the weapons of Indra. It ought to be considered, however, that v\u00eel\u00fa in the Veda has not dwindled down as yet to a mere name, and that therefore it may have originally retained its purely appellative power in Greek as well as in Sanskrit, and from meaning a stronghold in general, have come to mean the stronghold of Troy.\nNote 3. The bright cows are here the cows of the morning, the dawns, or the days themselves, which are represented as rescued at the end of each night by the power of Indra, or similar solar gods. Indra's companions in that daily rescue are here the Maruts, the storms, the same companions who act even a more prominent part in the battle of Indra against the dark clouds. These two battles are often mixed up together, so that possibly usr\u00edy\u00e2h may have been meant for clouds.\nWilson: The reciters of praises praise the mighty (troop of Maruts), who are celebrated, and conscious of the power of bestowing wealth in like manner as they (glorify) the counsellor (Indra).\nBenfey: Nach ihrer Einsicht verherrlichend besingen S\u00e4nger den Sch\u00e4tzeherrn, den ber\u00fchmten, gewaltigen.\nLudwig: Als fromme heran zum liede haben die s\u00e4nger ihn, der trefliches findet, ber\u00fchmten gesungen.\nNote 1. The reasons why I take g\u00edrah as a masculine in the sense of singer or praiser, may be seen in a note to I, 37, 10.\nNote 2. y\u00e1th\u00e2 mat\u00edm, lit. according to their mind, according to their heart's desire. Cf. II, 24, 13.\nWilson: May you be seen, Maruts, accompanied by the undaunted (Indra); both rejoicing, and of equal splendour.\nBenfey: So lass mit Indra denn vereint, dem furchtlosen, erblicken dich, beide erfreu\u2019nd und glanzesgleich.\nLudwig: Mit Indra zusammen wirst du gesehn zusammengehend mit dem furchtlosen, mild ihr zwei, von gleichem glanze.\nNote 1. The sudden transition from the plural to the singular is strange, but the host of the Maruts is frequently spoken of in the singular, and nothing else can here be intended. It may be true, as Professor Benfey suggests, that the verses here put together stood originally in a different order, or that they were taken from different sources. Yet though the S\u00e2ma-veda would seem to sanction a small alteration in the order of the verses, the alteration of verses 7, 4, 5, as following each other, would not help us much. The Atharva-veda sanctions no change in the order of these verses.\nThe transition to the dual at the end of the verse is likewise abrupt, not more so, however, than we are prepared for in the Veda. The suggestion of the Nirukta (IV, 12) that these duals might be taken as instrumentals of the singular, is of no real value.\nNote 2. Dr\u00edkshase, a very valuable form, well explained by drisyeth\u00e2h, a second person singular conjunctive of the First Aorist \u00c2tmanepada, the termination 'sase' corresponding to Greek \u03c3\u1fc3, as the conjunctive takes the personal terminations of the present in both languages. Similar\nforms, viz. prikshase, X, 22, 7, mamsase, X, 27, 10; Ath. Veda VII, 20, 2-6, and possibly v\u00edvakshase, X, 21, 1-8, 24, 1-3, 25, 1-11, will have to be considered hereafter. (Nirukta, ed. Roth, p. 30, Notes.) As Ludwig has pointed out, the T\u00e2ndya-br\u00e2hmana XII, 2, 6, 7, reads drikshuse, and explains it by ime lok\u00e2 dadrisire. S\u00e2yana, however, explains drisidh\u00e2toh karmani madhyamaikavakane vyatyayena sepratyaye drikshusa iti r\u00fbpam. See Delbr\u00fcck, Syntaktische Forschungen, I, p. 111. The story of Indra's being forsaken by all the gods in his battle against Vritra, but being helped by the Maruts, is often mentioned; see RV. VIII, 96, 7; SV. I, 4, 1, 4, 2; Ait. Br. III, 20.\nWilson: This rite is performed in adoration of the powerful Indra, along with the irreproachable, heavenward-tending, and amiable bands (of the Maruts).\nBenfey: Durch Indra's liebe Schaaren, die untadligen, himmelst\u00fcrmenden, strahlet das Opfer m\u00e4chtiglich.\nLudwig: Mit den tadellosen, morgens erscheinenden singt der k\u00e4mpfer sighaft, mit des Indra zu liebenden scharen.\nNote 1. Arkati, which I have here translated by he cries aloud, means literally, he celebrates. I do not know of any passage where arkati, when used, as here, without an object, means to shine, as Professor Benfey translates it. The real difficulty, however, lies in makh\u00e1, which S\u00e2yana explains by sacrifice, and which I have ventured to translate by priest or sacrificer. Makh\u00e1, as an adjective, means, as far as we can judge, strong or vigorous, and is applied to various deities, such as P\u00fbshan I, 138, 1, Savitri VI, 71, 1, Soma XI, 20, 7, Indra III, 34, 2, the Maruts I, 64, 11; VI, 66, 9. By itself, makh\u00e1 is never used as the name of any deity, and it cannot therefore, as Professor Roth proposes, be used in our passage as a name of Indra, or be referred to Indra as a significant adjective. In I, 119, 3, makh\u00e1 is applied to men or warriors, but it does not follow that makh\u00e1 by itself means warriors, though it maybe connected\nwith the Greek \u03bc\u03b1\u03c7\u03bf\u03c2 in \u03c3\u03cd\u03bc\u03bc\u03b1\u03c7\u03bf\u03c2. See Curtius, Grundz\u00fcge, p. 293; Grassmann, in Kuhn's Zeitschrift, vol. xvi, p. 164.\nThere are two passages where makh\u00e1 refers to an enemy of the gods, IX, 101, 13; X, 171, 2.\nAmong the remaining passages there is one where makh\u00e1 is used in parallelism with v\u00e1hni, X, 11, 6. v\u00edvakti v\u00e1hnih, su-apasy\u00e1te makh\u00e1h. Here I propose to translate, The poet speaks out, the priest works well. The same meaning seems applicable likewise to the phrase makh\u00e1sya d\u00e2v\u00e1ne, to the offering of the priest, though I should prefer to translate 'to share in the sacrifice.'\nI, 134, 1. \u00e2\u00b4 y\u00e2hi d\u00e2v\u00e1ne, v\u00e2\u00b4yo (\u00edti), makh\u00e1sya d\u00e2v\u00e1ne.\nCome, V\u00e2yu, to the offering, to the offering of the priest.\nVIII, 7, 27. \u00e2\u00b4 nah makh\u00e1sya d\u00e2v\u00e1ne\u2014d\u00e9v\u00e2sah \u00fbpa gantana.\nCome, gods, to the offering of our priest.\nProfessor Roth proposes to render makh\u00e1 in these passages by 'attestation of joy, celebration, praise,' and he takes d\u00e2v\u00e1ne as a dative of d\u00e2v\u00e1n, a nomen actionis, meaning, the giving. There are some passages where one feels inclined to admit a noun d\u00e2v\u00e1na, and to take d\u00e2v\u00e1ne as a locative sing.\nVI, 71, 2. dev\u00e1sya vay\u00e1m savit\u00fbh s\u00e1v\u00eemani\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0sr\u00e9shthe sy\u00e2ma v\u00e1sunah ka d\u00e2v\u00e1ne.\nMay we be in the favour of the god Savitar, and in the best award of his treasure.\nIn II, 11, 1, and II, 11, 12, the locative would likewise be preferable; but there is a decided majority of passages in which d\u00e2v\u00e1ne occurs and where it is to be taken as a dative a, nor is there any other instance in the Veda of a nomen actionis being formed by vana. It is better, therefore, in VI, 71, 2, to refer sr\u00e9shthe to s\u00e1v\u00eemani, and to make allowance in the other passages for the idiomatic use of such phrases as d\u00e2v\u00e1ne v\u00e1s\u00fbn\u00e2m or r\u00e2y\u00e1h d\u00e2v\u00e1ne, whether from d\u00e2 or from do. See De Infinitivi forma et usu, by E. Wilhelm, 1873, p. 17.\nThe termination v\u00e1ne explains, as has been shown by Professor Benfey, Greek infinitives such as \u03b4\u03bf\u1fe6\u03bd\u03b1\u03b9, i. e. \u03b4\u03bf\u03b5\u03bd\u03b1\u03b9 or \u03b4\u03bf\u03dd\u03b5\u03bd\u03b1\u03b9 = Sanskrit d\u00e2-v\u00e1ne. The termination mane in d\u00e2\u00b4-mane, for the purpose of giving, explains, as the same scholar has proved, the ancient infinitives in Greek, such as \u03b4\u03cc-\u03bc\u03b5\u03bd\u03b1\u03b9. It may be added that the regular infinitives in Greek, ending in \u03b5\u03bd\u03b1\u03b9, as \u03bb\u03b5\u03bb\u03bf\u03b9\u03c0-\u03ad\u03bd\u03b1\u03b9, are likewise matched by Vedic forms such as IX, 61, 30. dh\u00fb\u00b4rv-ane, or VI, 61, 13. vibhv-\u00e1ne, and turv-\u00e1ne (Delbr\u00fcck in K. Z. XVIII, p. 82; Bopp, Accent, \u00a7\u00a7106, 113, 117). It is hardly right to say that vibhv\u00e1ne in VI, 61, 13, should be taken as an instrumental, for it does not refer to the chariot, but to Sarasvat\u00ee. In the termination \u03b5\u03b9\u03bd, which stands for \u03b5\u03bd\u03b9, like \u03b5\u03b9\u03c2 for \u03b5\u03c3\u03b9, we have, on the contrary, not a dative, but a locative of an abstract noun in an, both cases, as we see from their juxta-position in VI, 71, 2, being equally applicable to express the relation which we are accustomed to call infinitive. See RV. I, 134, 5. ugr\u00e2\u00b4h ishananta bhurv\u00e1ni, ap\u00e2\u00b4m ishanta bhurv\u00e1ni.\nNote 2. Abhidyu I now translate by hastening, and derive it from div, d\u00eevyati, in its original meaning of to throw forth, to break forth, to shine. As from this root we have didy\u00fa, weapon, what is thrown, pl. didyavah, and possibly didyut, the weapon, particularly Indra's weapon or thunderbolt, abh\u00eddyu might mean breaking forth, rushing forth towards us, something like prakr\u00eel\u00ednah, another name of the Maruts. How abh\u00eddyu could mean conqu\u00e9rant, ma\u00eetre du jour, as M. Bergaigne maintains, I do not see. Abh\u00eddy\u00fb\u00b4n, I, 33, I I; 190, 4, does not differ much from \u00e1nudy\u00fb\u00b4n, i. e. it is used v\u00eeps\u00e2y\u00e2m.\nWilson: Therefore circumambient (troop of Maruts), come hither, whether from the region of the sky, or from the solar sphere; for, in this rite, (the priest) fully recites your praises.\nBenfey: Von hier, oder vom Himmel komm ob dem \u00c6ther, Umkreisender! zu dir streben die Lieder all.\nLudwig: Von hieher, o Parigman, kom, oder von des himels glanzfirmamente her; zu disem streben unsere lieder auf.\nWilson: We invoke Indra,\u2014whether he come from this earthly region, or from the heaven above, or from the vast firmament,\u2014that he may give (us) wealth.\nBenfey: Von hier, oder vom Himmel ob der Erde begehren Spende wir, oder, Indra! aus weiter Luft.\nLudwig: Von hier zu empfangen verlangen wir, oder vom himel, oder vom irdischen raume her, oder aus dem grossen luftkreis den Indra.\nNote 1. Although the names for earth, sky, and heaven vary in different parts of the Veda, yet the expression div\u00e1h rokan\u00e1m occurs so frequently that we can hardly take it in this place in a sense different from its ordinary meaning. Professor Benfey thinks that rokan\u00e1 may here mean ether, and he translates 'come from heaven above the ether;' and in the next verse, 'come from heaven above the earth.' At first, every reader would feel inclined to take the two phrases, div\u00e1h v\u00e2 rokan\u00e2\u00b4t \u00e1dhi, and div\u00e1h v\u00e2 p\u00e2\u00b4rthiv\u00e2t \u00e1dhi, as parallel; yet I believe they are not quite so.\nThe following passages will show that the two words rokan\u00e1m div\u00e1h belong together, and that they signify the light of heaven, or the bright place of heaven.\nVIII, 98, 3. \u00e1gakkhah rokan\u00e1m div\u00e1h.\nThou (Indra) wentest to the light of heaven. I, 155, 3.\nIII, 6, 8. ura\u00fa v\u00e2 y\u00e9 ant\u00e1rikshe\u2014div\u00e1h v\u00e2 y\u00e9 rokan\u00e9.\nIn the wide sky, or in the light of heaven.\nVIII, 82, 4. upam\u00e9 rokan\u00e9 div\u00e1h.\nIn the highest light of heaven.\nIX, 86, 27. trit\u00ee\u00b4ye prishth\u00e9 \u00e1dhi rokan\u00e9 div\u00e1h.\nOn the third ridge, in the light of heaven. See also I, 105, 5; VIII, 69, 3.\nThe very phrase which we find in our verse, only with kit instead of v\u00e2, occurs again, I, 49, I; VIII, 8, 7; and the same sense must probably be assigned to VIII, 1, 18, \u00e1dha gm\u00e1h \u00e1dha v\u00e2 div\u00e2h brihat\u00e1h rokan\u00e2\u00b4t \u00e1dhi.\nEither from the earth, or from the light of the great heaven, increase, O Indra!\nRokan\u00e1 also occurs in the plural:\nI, 146, 1. v\u00edsv\u00e2 div\u00e1h rokan\u00e2\u00b4.\nAll the bright regions of heaven.\nS\u00e2yana: 'All the bright palaces of the gods.' See III, 12, 9.\nThe same word rokan\u00e1, and in the same sense, is sometimes joined with s\u00fb\u00b4rya and n\u00e2\u00b4ka.\nThus, I, 14, 9. s\u00fb\u00b4ryasya rokan\u00e2\u00b4t v\u00edsv\u00e2n dev\u00e2\u00b4n\u2014h\u00f3t\u00e2 ih\u00e1 vakshati.\nMay the Hotar bring the Visve Devas hither from the light of the sun, or from the bright realm of the sun.\nIII, 22, 3. y\u00e2\u00b4h rokan\u00e9 par\u00e1st\u00e2t s\u00fb\u00b4ryasya.\nThe waters which are above, in the bright realm of the sun, and those which are below.\nI, 19, 6. y\u00e9 n\u00e2\u00b4kasya \u00e1dhi rokan\u00e9, div\u00ed dev\u00e2\u00b4sah \u00e2\u00b4sate.\nThey who in the light of the firmament, in heaven, are enthroned as gods.\nHere div\u00ed, in heaven, seems to be the same as the light of the firmament, n\u00e2\u00b4kasya rokan\u00e9.\nThus rokan\u00e1 occurs also frequently by itself, when it clearly has the meaning of heaven.\nIt is said of the dawn, I, 49, 4; of the sun, I, 50, 4; and of Indra, III, 44, 4.\nv\u00edsvam \u00e2\u00b4 bh\u00e2ti rokan\u00e1m, he lights up the whole sky.\nWe also read of three rokanas, where, though it is difficult to say what is really meant, we must translate, the three skies. The cosmography of the Veda is, as I said before, somewhat vague and varying. There is, of course, the natural division of the world into heaven and earth (dy\u00fa and bh\u00fb\u00b4mi), and the threefold division into earth, sky, and heaven, where sky is meant for the region intermediate between heaven and earth (prithiv\u00ee\u00b4, ant\u00e1riksha, dy\u00fa). There is also a fourfold division, for instance,\nVIII, 97, 5.\nWhether thou, O greatest killer of Vritra, art in the light of heaven, or in the basin of the sea, or in the place of the earth, or in the sky, come hither!\nV, 52, 7. y\u00e9 vavridh\u00e1nta p\u00e2\u00b4rthiv\u00e2h y\u00e9 ura\u00fa ant\u00e1rikshe \u00e2\u00b4, vrig\u00e1ne v\u00e2 nad\u00ee\u00b4n\u00e2m sadh\u00e1-sthe v\u00e2 mah\u00e1h div\u00e1h.\nThe Maruts who grew, being on the earth, those who are in the wide sky, or in the realm of the rivers, or in the abode of the great heaven.\nBut very soon these three or more regions are each spoken of as threefold. Thus,\nI, 102, 8. tisr\u00e1h bh\u00fb\u00b4m\u00eeh tr\u00ee\u00b4ni rokan\u00e2\u00b4.\nThe three earths, the three skies.\nII, 27, 9. tr\u00ee\u00b4 rokan\u00e2\u00b4 divy\u00e2\u00b4 dh\u00e2rayanta.\nThe \u00c2dityas support the three heavenly skies.\nV, 69, 1. tr\u00ee\u00b4 rokan\u00e2\u00b4 varuna tr\u00ee\u00b4n ut\u00e1 dy\u00fb\u00b4n tr\u00ee\u00b4ni mitra dh\u00e2rayathah r\u00e1g\u00e2msi.\nMitra and Varuna, you support the three lights, and the three heavens, and the three skies.\nHere there seems some confusion, which S\u00e2yana's commentary makes even worse confounded. What can rokan\u00e2\u00b4 mean as distinct from dy\u00fa and r\u00e1gas? The fourth verse of the same hymn throws no light on the subject, and I should feel inclined to take divy\u00e2\u00b4-p\u00e2\u00b4rthivasya as one word, though even then the cosmic division here adopted is by no means clear. However, there is a still more complicated division alluded to in IV, 53, 5:\ntr\u00edh ant\u00e1riksham savit\u00e2\u00b4 mahi-tvan\u00e2\u00b4 tr\u00ee\u00b4 r\u00e1g\u00e2msi pari-bh\u00fbh tr\u00ee\u00b4ni rokan\u00e2\u00b4, tisr\u00e1h d\u00edvah prithiv\u00ee\u00b4h tisr\u00e1h invati.\nHere we have the sky thrice, three welkins, three lights, three heavens, three earths.\nA careful consideration of all these passages will show, I think, that in our passage we must take div\u00e1h v\u00e2 rokan\u00e2\u00b4t \u00e1dhi in its usual sense, and that we cannot separate the two words.\nIn the next verse, on the contrary, it seems equally clear that div\u00e1h and p\u00e2\u00b4rthiv\u00e2t must be separated. At all events there is no passage in the Rig-veda where p\u00e2\u00b4rthiva is joined as an adjective with dy\u00fa. P\u00e2\u00b4rthiva as an adjective is frequently joined with r\u00e1gas, never with dy\u00fa. See I, 81,\n[paragraph continues] 5; 99, 7; VIII, 88, 5; IX, 72, 8: in the plural, I, 154, 1; V, 81, 3; VI, 31, 2; 49, 3.\nP\u00e2\u00b4rthiv\u00e2ni also occurs by itself, when it refers to the earth. as opposed to the sky and heaven.\nX, 32, 2. v\u00ed indra y\u00e2si divy\u00e2\u00b4ni rokan\u00e2\u00b4 v\u00ed p\u00e2\u00b4rthiv\u00e2ni r\u00e1gas\u00e2.\nIndra thou goest in the sky between the heavenly lights and the earthly.\nVIII, 94, 9. \u00e2\u00b4 y\u00e9 v\u00edsv\u00e2 p\u00e2\u00b4rthiv\u00e2ni papr\u00e1than rokan\u00e2\u00b4 div\u00e1h.\nThe Maruts who stretched out all the earthly lights, and the lights of heaven.\nVI, 61, 11. \u00e2-papr\u00fash\u00ee p\u00e2\u00b4rthiv\u00e2ni ur\u00fa r\u00e1gah ant\u00e1riksham.\nSarasvat\u00ee filling the earthly places, the wide welkin, the sky. This is a doubtful passage.\nLastly, p\u00e2\u00b4rthiv\u00e2ni by itself seems to signify earth, sky, and heaven, if those are the three regions which Vishnu measured with his three steps; or east, the zenith, and west, if these were intended as the three steps of that deity. For we read:\nI, 155, 4. y\u00e1h p\u00e2\u00b4rthiv\u00e2ni tri-bh\u00edh \u00edt v\u00edg\u00e2ma-bhih ur\u00fa kr\u00e1mishta.\nHe (Vishnu) who strode wide with his three strides across the regions of the earth.\nThese two concluding verses might also be taken as containing the actual invocation of the sacrificer, which is mentioned in verse 8. In that case the full stop at the end of verse 8 should be removed.\n20:a Chips from a German Workshop, 2nd ed., vol. ii, p. 137 seq. Selected Essays, vol. i, p. 444.\n21:a Chips from a German Workshop, vol. ii, p. 139.\n22:a Journal of the Royal Asiatic Society, 1867, p. 204.\n25:a See V, 1, 4. svet\u00e1h v\u00e2g\u00ee\u00b4 g\u00e2yate \u00e1gre \u00e1hn\u00e2m. X, I, 6. arush\u00e1h g\u00e2t\u00e1h pad\u00e9 \u00edl\u00e2y\u00e2h.\n39:a Cf. I, 58, 7. sapt\u00e1 guhv\u00e3h.\n40:a See Taitt. Br\u00e2hm. I, 1, 6, to. vahnir v\u00e2 anadv\u00e2n, vahnir adhvaryuh.\n42:a As, mouth, the Latin os, oris, has been derived from a root as, to breathe, preserved in the Sanskrit as-u, spirit, asu-ra, endowed with spirit, living, the living god. Though I agree with Curtius in admitting a primitive root as, to breathe, from which as-u, breath, must have sprung, I have always hesitated about the derivation of \u00e2s and \u00e2sya, mouth, from the same root. I do not think, however, that the lengthening of the vowel in \u00e2s is so great a difficulty as has been supposed (Kuhn, Zeitschrift, vol. xvii, p. 145). Several roots lengthen their vowel a, when used as substantives without derivative suffixes. In some cases this lengthening is restricted to the A\u1e45ga base, as in anadv\u00e2h; in others to the A\u1e45ga and Pada base, as in visvav\u00e2t, visvav\u00e2dbhih, &c.; in others again it pervades the whole declension, as in tur\u00e2sh\u00e2t: (see Sanskrit Grammar, \u00a7\u00a7 210, 208, 175.) Among ordinary words v\u00e2k offers a clear instance of a lengthened vowel. In the Veda we find rit\u00eesh\u00e1ham, VI, 14, 4, and rit\u00eesh\u00e2\u00b4ham (Samhit\u00e2), I, 64, 15. In X, 71, 10 the Samhit\u00e2 has sabh\u00e2s\u00e2h\u00e9na, the Pada sabh\u00e2sah\u00e9na. We find v\u00e2h in apsu-v\u00e2h (S\u00e2m. Ved.), indra-v\u00e2h, havya-v\u00e2h. Sah at the end of compounds, such as nri-sah, pritan\u00e2-sah, bh\u00fbri-sah, satr\u00e2-sah, vibh\u00e2-sah, sad\u00e2-sah, varies between a long and short \u00e2: (see Regnier, \u00c9tude sur l\u2019idiome du p. 43 V\u00e9das, p. 111.) At all events no instance has yet been pointed out in Sanskrit, showing the same contraction which we should have to admit if, as has been proposed, we derived \u00e2s from av-as, or from an-as. From 'an' we have in the Veda \u00e2n\u00e1, mouth or face, I, 52, 15. From as, to breathe, the Latin omen, originally os-men, a whisper, might likewise be derived. See Bopp, Comp. Gr. par. 909; Kuhn in Ind. Stud. I, 333\n47:a RV. I, 61, 10; 122, 5; 134, 2; 139, 6; II, 1, 10; IV, 29, 5; 32, 9; V, 59, 1; 4; 65, 3; VIII, 25, 20; 45, 10; (92, 26); 46, 25; 27; 63, 5; 69, 17; 70, 12; IX, 93, 4; X, 32, 5; 44, 7; 50, 7.","title":"Vedic Hymns, Part I (SBE32): Vedic Hymns: I, 6. To Indra and the Maruts (the Storm-gods)","type":"page"}