[32] Rasâyâ ataram payâṅsi; str. 2.—Ayaṁ nidhiḥ sarame adribudhno gobhir açvebhir vasubhir nyṛishṭaḥ; str. 7.—Svasâraṁ tvâ kṛiṇavâi mâ punar gâ apa te gavâṁ subhage bhaǵâma; str. 9.—Nâhaṁ veda bhrâtṛitvaṁ no svasṛitvam indro vidur añgirasaç ćaghorâḥ; str. 10.
[33] Indrasyâñgirasâm ćeshṭâu vidat saramâ tanayâya dhâsim bṛihaspatir bhinad adrim vidad gâḥ sam usriyâbhir vâvaçanta naraḥ; str. 3.
[34] Ṛitaṁ yatî saramâ gâ avindat.—Ṛitasya pathâ saramâ vidad gâh; Ṛigv. v. 45, 7, 8.
[35] Apo yad adrim puruhûta dardar âvir bhuvat saramâ pûrvyaṁ te; Ṛigv. iv. 16, 8.
[36] Vidad yadî saramâ rugṇam adrer mahi pâthaḥ pûrvyaṁ sadhryak kaḥ agraṁ nayat supady aksharâṇâm aćhâ ravam prathamâ ǵânatî gât; Ṛigv. iii. 31, 6.
[37] vi. 9.
[38] v. 62.
[39] vi. 10.
[40] Cfr. the Vedic text above quoted.
[41] In the Tuti-Name, instead of the dog with the bone or piece of meat, we have the fox. The dog who sees his shadow in the water; the fearless hero who, in Tuscan stories, dies when he sees his own shadow; the black monster (the shadow) who, in numerous stories, presents himself instead of the real hero to espouse the beautiful princess, carry our thoughts back to Indras, who, in the Ṛigvedas, after having defeated the monster, flees away over the rivers, upon seeing something which is probably the shadow of Vṛitras, killed by him, or his own shadow. In the Âitar. Brâhm. iii. 2, 15, 16, 20, this flight of Indras is also recorded, and it is added, that Indras hides himself, and that the Pitaras (i.e., the souls of the departed) find him again. Indras thinks that he has killed Vṛitras, but really has not killed him; then the gods abandon him; the Marutas alone (as dogs friendly to the bitch Saramâ) remain faithful to him. The monster killed by Indras in the morning rises again at eve. According to other Vedic accounts, Indras is obliged to flee, stung by remorse, having committed a brâhmanicide.