FOOTNOTES:
[Footnote 1: Compare I. 134. 3.]
[Footnote 2: For the different views, see Perry, JAOS. xi.
p. 119; Muir, OST. v. p. 77.]
[Footnote 3: La Religion Védique, ii. pp. 159, 161, 166,
187.]
[Footnote 4: The chief texts are ii. 30. 1; iv. 26. 1; vii.
98. 6; viii. 93. 1, 4; x. 89. 2; x. 112. 3.]
[Footnote 5: Other citations given by Bergaigne in connection with this point are all of the simile class. Only as All-god is Indra the sun.]
[Footnote 6: i. 51. 4: "After slaying Vritra, thou did'st
make the sun climb in the sky.">[
[Footnote 7: [=A]dityá, only vii. 85. 4; V[=a]l. 4. 7. For
other references, see Perry (loc. cit.).]
[Footnote 8: Bergaigne, ii. 160. 187.]
[Footnote 9: Indra finds and begets Agni, iii. 31. 25.]
[Footnote 10: Unless the Python be, rather, the Demon of
Putrefaction, as in Iranian belief.]
[Footnote 11: Demons of every sort oppose Indra; Vala,
Vritra, the 'holding' snake (áhi=[Greek: echis]), Çushna
('drought'), etc.]
[Footnote 12: So he finds and directs the sun and causes it to shine, as explained above (viii. 3. 6; iii. 44. 4; i. 56. 4; iii. 30. 12). He is praised with Vishnu (vi.69) in one hymn, as distinct from him.]
[Footnote 13: Bollensen would see an allusion to idols in i. 145. 4-5 (to Agni), but this is very doubtful (ZDMG. xlvii. p. 586). Agni, however, is on a par with Indra, so that the exception would have no significance. See Kaegi, Rig Veda, note 79a.]
[Footnote 14: Or 'pluck with beaks,' as Müller translates,
SBE. xxxii. p. 373.]
[Footnote 15: "Bore them" (gave an udder). In v. 52. 16
Rudra is father and Priçni, mother. Compare viii. 94. 1:
"The cow … the mother of the Maruts, sends milk (rain)."
In x. 78. 6 the Maruts are sons of Sindhu (Indus).]
[Footnote 16: I.e., die.]
[Footnote 17: The number is not twenty-seven, as Muir accidentally states, OST. v. p. 147.]
[Footnote 18: v. 58. 4, 5; I. 88. 1; 88. 5; v. 54. 11; viii. 7. 25; i. 166. 10; i. 39. 1; 64. 2-8; v. 54. 6; i. 85. 8; viii. 7. 34; v. 59. 2.]
[Footnote 19: He carries lightnings and medicines together
in vii. 46. 3.]
[Footnote 20: Çiva is later identified with Rudra. For the
latter in RV. compare i. 43; 114, 1-5, 10; ii. 33. 2-13.]
[Footnote 21: vii. 47, and x. 75.]
[Footnote 22: vii. 103.]
[Footnote 23: Akhkhala is like Latin eccere shout of joy
and wonder(Am.J. Phil. XIV. p. 11).]
[Footnote 24: Literally, 'that has stood over-night,' i.e.,
fermented.]
[Footnote 25: To this hymn is added, in imitation of the laudations of generous benefactors, which are sometimes suffixed to an older hymn, words ascribing gifts to the frogs. Bergaigne regards the frogs as meteorological phenomena! It is from this hymn as a starting-point proceed the latter-day arguments of Jacobi, who would prove the 'period of the Rig Veda' to have begun about 3500 B.C. One might as well date Homer by an appeal to the Batrachomyomachia.]
[Footnote 26: x. 98. 6.]
[Footnote 27: vii. 102.]
[Footnote 28: Compare Bühler, Orient and Occident, I. p. 222.]
[Footnote 29: This hymn is another of those that contradict the first assumption of the ritualists. From internal evidence it is not likely that it was made for baksheesh.]
[Footnote 30: [A]suras, pit[=a] nas.]
[Footnote 31: Literally, 'with ghee'; the rain is like the
ghee, or sacrificial oil (melted butter).]
[Footnote 32: Some suppose even Indra to be one with the
Avestan A[.n]dra, a demon, which is possible.]
[Footnote 33: Otherwise it is the 'bonds of sin' which are broken or loosed, as in the last verse of the first Varuna hymn, translated above. But the two views may be of equal antiquity (above, p. 69, note). On Trita compare JRAS. 1893, p. 419; PAOS. 1894 (Bloomfield).]
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