[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.">[