FOOTNOTES:
[Footnote 1: Such for instance as the hymn to the Açvins, RV. ii. 39. Compare verses 3-4: 'Come (ye pair of Açvins) like two horns; like two hoofs; like two geese; like two wheels; like two ships; like two spans'; etc. This is the content of the whole hymn.]
[Footnote 2: Deva is 'shining' (deus), and S[=u]rya (sol, [Greek: áelios]) means the same.]
[Footnote 3: Let the reader note at the outset that there is scarcely an activity considered as divine which does not belong to several gods (see below).]
[Footnote 4: From su, sav, enliven, beget, etc. In RV. iv. 53.6 and vii, 63.2, pra-savitar.]
[Footnote 5: RV. VII. 66. 14-15; compare X. 178. 1. In the notes immediately following the numbers all refer to the Rig Veda.]
[Footnote 6: V. 47, 3; compare vs. 7, and X. 189. 1-2.]
[Footnote 7: Compare X. 177. 1.]
[Footnote 8: X. 37. 9.]
[Footnote 9: V. 63. 7. Varuna and Mitra set the sun's car in
heaven.]
[Footnote 10: 1 IV. 13. 2-5; X. 37, 4; 85, 1. But ib. 149.
1. Savitar holds the sky 'without support.']
[Footnote 11: VII 63.1; I. 115.11; X. 37. 1.]
[Footnote 12: III. 61.4; VII. 63. 3.]
[Footnote 13: VII 78.3.]
[Footnote 14: I. 56,4; IX. 84. 2; Compare I. 92. 11; 115, 2; 123. 10-12. V. 44. 7, and perhaps 47.6, are late. VII. 75. 5, is an exception (or late).]
[Footnote 15: La Religion Védique, I.6; II. 2.]
[Footnote 16: Ehni, Yama, p. 134.]
[Footnote 17: RV., IV. 54. 2. Here the sun gives life even
to the gods.]
[Footnote 18: Ten hundred and twenty-eight hymns are
contained in the 'Rig Veda Collection.']
[Footnote 19: IV. 14.]
[Footnote 20: X. 37; 158; 170; 177; 189. Each has its own mark of lateness. In 37, the dream; in 158, the triad; in 170, the sun as asurah[=a]; in 177, the mystic tone and the bird-sun (compare Garutman, I. 164; X. 149); in 189, the thirty stations.]
[Footnote 21: See Whitney in Colebrooke's Essays, revised edition, ii. p. 111.]
[Footnote 22: iv. 54]
[Footnote 23: Two 'laps' below, besides that above, the word meaning 'middle' but also 'under-place.' The explanation of this much-disputed passage will be found by comparing I. 154. 5 and VII. 99. 1. The sun's three places are where he appears on both horizons and in the zenith. The last is the abode of the dead where Yama reigns. Compare IV. 53. The bracketed verses are probably a late puzzle attached to the word 'lap' of the preceding verse.]
[Footnote 24: Doubtful.]
[Footnote 25: The Spirit, later of evil spirits, demons (as above, the asurah[=á]). Compare Ahura.]
[Footnote 26: A numerical conception not paralleled in the Rig Veda, though mountains are called protuberances ('elevations') in other places.]
[Footnote 27: The last stanza is in the metre of the first;
two more follow without significant additions.]
[Footnote 28: The texts are translated by Muir, OST, V. p.
171 ff.]
[Footnote 29: La Religion Védique, II. p. 428. Compare
Hillebrandt, Soma p. 456.]
[Footnote 30: I. 138. 4.]
[Footnote 31: VI. 56. 1.]
[Footnote 32: In I. 23. 13-15 P[=u]shan is said to bring king (soma), "whom he found like a lost herd of cattle." The fragment is late if, as is probable, the 'six' of vs. 15 are the six seasons. Compare VI. 54. 5, "may P[=u]shan go after our kine.">[
[Footnote 33: Compare VI. 54.]
[Footnote 34: He is the 'son of freeing,' from darkness? VI. 55. 1.]
[Footnote 35: IV. 57. 7.]
[Footnote 36: VI. 17. 11; 48. 11 ff.; IV. 30. 24 ff. He is called like a war-god with the Maruts in VI. 48.]
[Footnote 37: So, too, Bhaga is Dawn's brother, I. 123. 5. P[=u]shan is Indra's brother in VI. 55. 5. Gubernatis interprets P[=u]shan as 'the setting sun.']
[Footnote 38: Contrast I. 42, and X. 26 (with 1. 138. 1). In the first hymn P[=u]shan leads the way and drives away danger, wolves, thieves, and helps to booty and pasturage. In the last he is a war-god, who helps in battle, a 'far-ruler,' embracing the thoughts of all (as in III. 62. 9).]
[Footnote 39: For the traits just cited compare IV. 57. 7; VI. 17. 11; 48. 15; 53; 55; 56. I-3; 57. 3-4; 58. 2-4; II. 40; X. 17. 3 ff.; 26. 3-8; I. 23. 14; all of I. 42, and 138; VIII. 4. 15-18; III. 57. 2. In X. 17. 4, Savitar, too, guides the souls of the dead.]
[Footnote 40: That is to say, one hymn is addressed to Bhaga with various other gods, VII. 41. Here he seems to be personified good-luck ("of whom even the king says,' I would have thee,'" vs. 2). In Ihe Br[=a]hmanas 'Bhaga is blind,' which applies better to Fortune than to the Sun.]
[Footnote 41: The hymn is sung before setting out on a forray for cattle. Let one observe how unsupported is the assumption of the ritualists as applied to this hymn, that it must have been "composed for rubrication.">[
[Footnote 42: After Muir, V. p. 178. The clouds and cattle are both called gàs 'wanderers,' which helped in the poetic identification of the two.]
[Footnote 43: Compare IX. 97. 55, "Thou art Bhaga, giver of gifts.">[
[Footnote 44: Bhágam bhakshi! Compare baksheesh. The word as 'god' is both Avestan, bagha, and Slavic, bogu (also meaning 'rich'). It may be an epithet of other gods also, and here it means only luck.]
[Footnote 45: Literally 'possessed of bhaga,' i.e., wealth.]
[Footnote 46: May Bhaga be bhágav[=a]n, i.e., a true bhaga-holder. Here and below a pun on the name (as above).]
[Footnote 47: Mythical being, possibly the sun-horse.
According to Pischel a real earthly racer.]
[Footnote 48: I.22.17, etc; 154 ff.; VII. too.]
[Footnote 49: VII. 100. 5-6. Vishnu (may be the epithet of
Indra in I.61.7) means winner (?),]
[Footnote 50: VI. 69; VII. 99. But Vishnu is ordered about
by Indra (IV. 18. 11; VIII. 89. 12).]
[Footnote 51: I.154. 5. In II. 1. 3, Vishnu is one with Fire
(Agni).]
[Footnote 52: Thus, for example, Vishnu in the Hindu trinity, the separate worship of the sun in modern sects, and in the cult of the hill-men.]
[Footnote 53: X. 149.]
[Footnote 54: II.41.20.]
[Footnote 55: vi.70.]
[Footnote 56: I.160.4; IV. 56.1-3; VII. 53. 2.]
[Footnote 57: I. 185. 8. (J[=a]spati). The expiatory power of the hymn occurs again in I. 159.]
[Footnote 58: I. 185. 1.]
[Footnote 59: IV. 56. 7.]
[Footnote 60: I. 22. 15.]
[Footnote 61: X. 18. 10 (or: "like a wool-soft maiden").]
[Footnote 62: The lightning. In I. 31. 4, 10 "(Father) Fire makes Dyaus bellow" like "a bull" (v. 36. 5). Dyaus "roars" in vi. 72. 3. Nowhere else is he a thunderer.]
[Footnote 63: 1. 24. 7-8. The change in metaphor is not
unusual.]
[Footnote 64: This word means either order or orders (law);
literally the 'way' or 'course.']
[Footnote 65: 1. 24 (epitomized).]
[Footnote 66: Perhaps better with Ludwig "of (thee) in
anger, of (thee) incensed.">[
[Footnote 67: Or: "Being (himself) in the (heavenly) flood
he knows the ships." (Ludwig.)]
[Footnote 68: An intercalated month is meant (not the
primitive 'twelve days').]
[Footnote 69: Or 'very wise,' of mental strength.]
[Footnote 70: VIII. 41. 7; VII. 82. 6 (Bergaigne); X. 132.
4.]
[Footnote 71: Compare Bergaigne, La Religion Védique, iii.
pp. 116-118.]
[Footnote 72: The insistence on the holy seven, the 'secret
names' of dawn, the confusion of Varuna with Trita. Compare,
also, the refrain, viii. 39-42. For X. 124, see below.]
[Footnote 73: Compare Hillebrandt's Varuna and Mitra, p. 5; and see our essay on the Holy Numbers of the Rig Veda (in the Oriental Studies).]
[Footnote 74: Varuna's forgiving of sins may be explained as a washing out of sin, just as fire burns it out, and so loosens therewith the imagined bond, V. 2. 7. Thus, quite apart from Varuna in a hymn addressed to the 'Waters,' is found the prayer, "O waters, carry off whatever sin is in me … and untruth," I. 23. 22.]
[Footnote 75: But as in iv. 42, so in x. 124 he shares glory with Indra.]
[Footnote 76: Later, Varuna's water-office is his only physical side. Compare [=A]it. [=A]r. II. I. 7. 7, 'water and Varuna, children of mind.' Compare with v[=a]ri, oùrá = v[=a]ra, and var[=i], an old word for rivers, var[s.] (= var + s), 'rain.' The etymology is very doubtful on account of the number of var-roots. Perhaps dew (ersa) and rain first as 'coverer.' Even var = vas 'shine,' has been suggested (ZDMG. XXII. 603).]
[Footnote 77: The old comparison of Varena cathrugaosha turns out to be "the town of Varna with four gates"!]
[Footnote 78: In India: What Can it Teach us, pp. 197, 200, Müller tacitly recognizes in the physical Varuna only the 'starry' night-side.]
[Footnote 79: Loc. cit., III. 119. Bergaigne admits Varuna as god of waters, but sees in him identity with Vritra a 'restrainer of waters.' He thinks the 'luminous side' of Varuna to be antique also (III. 117-119). Varuna's cord, according to Bergaigne, comes from 'tying up' the waters; 'night's fetters,' according to Hillebrandt.]
[Footnote 80: Loc. cit., p. 13.]
[Footnote 81: One of the chief objections to Bergaigne's conception of Varuna as restrainer is that it does not explain the antique union with Mitra.]
[Footnote 82: II. 28. 4, 7; VII. 82. 1, 2; 87.2]
[Footnote 83: vii. 87. 6; 88. 2.]
[Footnote 84: viii. 41. 2, 7, 8. So Varuna gives soma, rain. As a rain-god he surpasses Dyaus, who, ultimately, is also a rain-god (above), as in Greece.]
[Footnote 85: Compare Çat. Br. V. 2.5.17, "whatever is dark
is Varuna's.">[
[Footnote 86: In II. 38. 8 varuna means 'fish,' and 'water
in I.184. 3.]
[Footnote 87: V. 62. I, 8; 64.7; 61. 5; 65. 2; 67. 2; 69.1;
VI. 51.1; 67. 5. In VIII. 47.11 the [=A]dityas are
themselves spies.]
[Footnote 88: Introduction to Grassmann, II. 27; VI. 42.
Lex. s. v.]
[Footnote 89: Religions of India, p. 17.]
[Footnote 90: The Rik knows, also, a Diti, but merely as antithesls to Aditi—the 'confined and unconfined.' Aditi is prayed to (for protection and to remove sin) in sporadic verses of several hymns addressed to other gods, but she has no hymn.]
[Footnote 91: Müller (loc. cit., below) thinks that the
'sons of Aditi' were first eight and were then reduced to
seven, in which opinion as in his whole interpretation of
Aditi as a primitive dawn-infinity we regret that we cannot
agree with him.]
[Footnote 92: See Hillebrandt, Die Göttin Aditi; and
Müller, SBE, xxxii., p. 241, 252.]
[Footnote 93: That is to say, if one believe that the 'primitive Aryans' were inoculated with Zoroaster's teaching. This is the sort of Varuna that Koth believes to have existed among the aboriginal Aryan tribes (above, p. 13, note 2).]
[Footnote 94: VII. 77.]
[Footnote 95: Clouds.]
[Footnote 96: The sun.]
[Footnote 97: The priest to whom, and to whose family, is ascribed the seventh book.]
[Footnote 98: JAOS., XV. 270.]
[Footnote 99: Much theosophy, and even history (!), has been read into II. 15, and IV. 30, where poets speak of Indra slaying Dawn; but there is nothing remarkable in these passages. Poetry is not creed. The monsoon (here Indra) does away with dawns for a time, and that is what the poet says in his own way.]
[Footnote 100: Transferred by Roth from the penultimate position where it stands in the original. Dawn here pays Night for the latter's malutinal withdrawing by withdrawing herself. Strictly speaking, the Dawn is, of course, the sunset light conceived of as identical with that preceding the sunrise ([Greek: usas, hêôs], 'east' as 'glow').]
[Footnote 101: Late as seems this hymn to be, it is interesting in revealing the fact that wolves (not tigers or panthers) are the poet's most dreaded foes of night. It must, therefore have been composed in the northlands, where wolves are the herdsman's worst enemies.]
[Footnote 102: Myriantheus, Die Açvins; Muir, OST. v. p.234; Bergaigne, Religion Védique, II. p. 431; Müller, Lectures, 2d series, p. 508; Weber, Ind. St. v. p. 234. S[=a]yana on I. 180. 2, interprets the 'sister of the Açvins' as Dawn.]
[Footnote 103: Muir, loc. cit. Weber regards them as the (stars) Gemini.]
[Footnote 104: Weber, however, thinks that Dawn and Açvins are equally old divinities, the oldest Hindu divinities in his estimation.]
[Footnote 105: In the Epic (see below) they are called the lowest caste of gods (Ç[=u]dras).]
[Footnote 106: X. 17. 2; I. 46. 2.]
[Footnote 107: I. 181. 4 (Roth, ZDMG. IV. 425).]
[Footnote 108: T[=a]itt. S. VII. 2. 7. 2; Muir, loc. cit. p. 235.]
[Footnote 109: vii. 67. 2; viii. 5. 2; x. 39. 12; viii. 9. 17; i. 34. 10; x. 61. 4. Muir, loc. cit. 238-9. Compare ib. 234, 256.]
[Footnote 110: Muir, loc. cit. p. 237. RV. vi. 58. 4; x.
85. 9ff.]
[Footnote 111: They are compared to two ships, two birds,
etc.]
[Footnote 112: In Çat. Br. V. 5. 4. it to the Açvins a red-white goat is sacrificed, because 'Açvins are red-white.']
[Footnote 113: Perhaps best with Brannhofer, 'the savers' from nas as in nasjan (AG. p. 99).]
[Footnote 114: La Religion Védique, II. p. 434. That n[=a]snya means 'with good noses' is an epic notion, n[=a]satyadasr[=a]u sunas[=a]u, Mbh[=a]. I. 3. 58, and for this reason, if for no other (though idea is older), the etymology is probably false! The epithet is also Iranian. Twinned and especially paired gods are characteristic of the Rig Veda. Thus Yama and Yam[=i] are twins; and of pairs Indra-Agni, Indra-V[=a]yu, besides the older Mitra-Varuna, Heaven-Earth, are common.]
[Footnote 115: Perhaps to be omitted.]
[Footnote 116: Pischel, Ved. St. I. p. 48. As swift-going gods they are called 'Indra-like.']
[Footnote 117: VIII. 9 and 10.]
[Footnote 118: Doubtful]
[Footnote 119: The last verse is not peculiar to this hymn, but is the sign of the book (family) in which it was composed.]
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