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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1tam sagmasak arushasahk asvahs brthaspatim saha-véha% vahanti,—ndbha/ na rOpdm arusham vadsanah. Powerful red horses, drawing together draw him, Br#haspati: horses clothed in red colour, like the sky. III, 1, 4. svetdm gagfandm arushdm mahi-tva. Agni, the white, when born; the red, by growth. III, 15, 3. kvishafsu agne arusha% vi bhahi. Shine, O Agni, red among the dark ones. III, 31, 213 VI, 27, 7. [32] Cc 18 VEDIC HYMNS. VII, 75, 6. prati dyutandm arushasak dsvah hitrih adrisran ushdsam vdhantas. The red horses, the beautiful, were seen bringing to us the bright dawn. V, 43,12; 1,118, 5; IV, 43,6; V, 73,53; I, 36,9; VII, 3,33 16, 3; X, 45,7; 1, 141, 8. II, 2, 8. sdf idhand’ ushdsak rimyad Anu svah nd didet arushéva bhanuna. He (Agni), lit after the lovely dawns, shone like the sky with his red splendour. III, 29, 6; IV, 58, 73 1, 114,53 V, 59,53 12, 25 12, 6; VI, 8, 1. VI, 48, 6. syAvasu arushdsé vrésha. In the dark (nights) the red hero (Agni). Cf. III, 7, 5. In one passage vréshan arusha is intended for fire in the shape of lightning. X, 89, 9. nf amitreshu vadhdm indra timram vr¢shan vrfshazam arusham sisthi. Whet, O strong Indra, the heavy strong red weapon, against the enemies. X, 43,9. ut gayatam parasih gydtisha saha—vi rokatdm arushad bhanina st&iz. May the axe (the thunderbolt) appear with the light— may the red one blaze forth, bright with splendour. X, 1,6; VI, 3, 6. X, 20, 9. krishvah svetdh arushdk ydmak asya bradhnah vigrah uta sénah. His (Agni’s) path is black, white, red, bright, reddish, and yellow. Here it is extremely difficult to keep all the colours distinct. Arusha is frequently applied to Soma, particularly in the gth Mazdala. There we read: IX, 8,6. arushaé hariZ, IX, 71, 7. arusha% divahk kavih vréisha. IX, 74,1. vagi arushd#. IX, 82,1. arushdé vrfsha hari. IX, 89, 3. hdrim arushdm. IX, 111, 1. arusha# hariZ. See also IX, 25, 5; 61, 21. In IX, 72, 1, arushé seems used as a substantive in the sense of red-horse. NOTES. I, 6, I. 19 Professor Spiegel, in his important review of my translation (Heidelberger Jahrbiicher, 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. ARUSHA, AS AN APPELLATIVE. Arusha is used as an appellative, and in the following senses : 1. The one red-horse of the Sun, the two or more redhorses of Agni. I, 6, 1. yuagdnti bradhndm arushdm. They yoke the bright red-horse (the Sun). I, 94, 10. ydt dyukth4% arushé rohita rathe. When thou (Agni) hadst yoked the two red-horses and the two ruddy horses to the chariot. I, 146, 2. II, 10, 2. sruy&/ agnis—havam me—sy4vé ratham vahatah rohita v4 utd arusha. Mayest thou, Agni, hear my call, whether the two black, or the two ruddy, or the two red-horses carry you. Here three kinds of colours are clearly distinguished, and an intentional difference is made between rdhita and arusha. IV, 2, 3.
2Mayest thou, Agni, hear my call, whether the two black, or the two ruddy, or the two red-horses carry you. Here three kinds of colours are clearly distinguished, and an intentional difference is made between rdhita and arusha. IV, 2, 3. IV, 6, 9. tava tyé agne har{ftak—réhitasah—arushésah vrishanah. To thee (Agni) belong these bays, these ruddy, these redhorses, the stallions. Here, again, three kinds of horses are distinguished— Harits, Rohitas, and Arushas. VIII, 34, 17. yé rigrak vata-ramhasah arushdsak raghusyadah, Here arusha may be the subject, and the rest adjectives ; but it is also possible to take all the words as adjectives, referring them to 4st in the next verse. The fact that rigrd likewise expresses a peculiar red colour, is no objection, as may be seen from I, 6, 1; 94, 10. VII, 42, 2. yuikshva—harita’ rohitak ka yé v4 sddman arusha, ‘Cc 2 20 VEDIC HYMNS, Yoke (O Agni) the bays, and the ruddy horses, or the red-horses which are in thy stable. VII, 16, 2. 2. The cloud, represented as one of the horses of the Maruts. I, 85, 5. uta arushdsya vi syanti dharad. (When you go to the battle, O Maruts), the streams of the red (horse) flow off. V, 56, 7. utd sydk vagt arushaz. This strong red-horse,—meant for one of the horses of the Maruts, but, at the same time, as sending rain. ARUSHA, AS THE PROPER NAME OF A SOLAR DEITY. Besides the passages in which arusha 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 *, Arusha 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 Arusha, 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 arusha, 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 arushd occurs, apparently as the name of a deity, we ought to supply Agni or Indra or Sdrya. 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 ® Chips from a German Workshop, 2nd ed., vol. ii, p. 137 seq: Selected Essays, vol. i, p. 444. NOTES. 1, 6, I. 21
3This 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 ® Chips from a German Workshop, 2nd ed., vol. ii, p. 137 seq: Selected Essays, vol. i, p. 444. NOTES. 1, 6, I. 21 subject-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, yuf#ganti bradhndm arushdm, we may retain for arusha 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 redsteed is really no longer applicable, and we can only translate Arusha by the Red, understanding by this name the deity of the morning or of the morning sun, the later Aruaa. VII, 71, 1. dpa svasuk ushdsak# nak gihite rindkti krish- ih arushaya pantham. The Night retires from her sister, the Dawn; the Dark one yields the path to the Red one, i.e. the red morning. Here Arusha shares the same half-mythological character as Ushas. Where we should speak of dawn and morning as mete 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 Arusha 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. VI, 49, 2. diva# sisum sdhasa# sinim agnim yagfasya ketim arusham yagadhyai. To worship the child of Dyu, the son of strength, Agni, the light of the sacrifice, the Red one (Arusha). In this verse, where the name of Agni actually occurs, it would be easier than in the preceding verse to translate arusha as an adjective, referring it either to Agni, the god of fire, or to yagfdsya ketim, the light of the sacrifice. I had myself yielded * so far to these considerations that I ® Chips from a German Workshop, vol. ii, p. 139. 22 VEDIC HYMNS. .
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1tam sagmasak arushasahk asvahs brthaspatim saha-véha% vahanti,—ndbha/ na rOpdm arusham vadsanah. Powerful red horses, drawing together draw him, Br#haspati: horses clothed in red colour, like the sky. III, 1, 4. svetdm gagfandm arushdm mahi-tva. Agni, the white, when born; the red, by growth. III, 15, 3. kvishafsu agne arusha% vi bhahi. Shine, O Agni, red among the dark ones. III, 31, 213 VI, 27, 7. [32] Cc 18 VEDIC HYMNS. VII, 75, 6. prati dyutandm arushasak dsvah hitrih adrisran ushdsam vdhantas. The red horses, the beautiful, were seen bringing to us the bright dawn. V, 43,12; 1,118, 5; IV, 43,6; V, 73,53; I, 36,9; VII, 3,33 16, 3; X, 45,7; 1, 141, 8. II, 2, 8. sdf idhand’ ushdsak rimyad Anu svah nd didet arushéva bhanuna. He (Agni), lit after the lovely dawns, shone like the sky with his red splendour. III, 29, 6; IV, 58, 73 1, 114,53 V, 59,53 12, 25 12, 6; VI, 8, 1. VI, 48, 6. syAvasu arushdsé vrésha. In the dark (nights) the red hero (Agni). Cf. III, 7, 5. In one passage vréshan arusha is intended for fire in the shape of lightning. X, 89, 9. nf amitreshu vadhdm indra timram vr¢shan vrfshazam arusham sisthi. Whet, O strong Indra, the heavy strong red weapon, against the enemies. X, 43,9. ut gayatam parasih gydtisha saha—vi rokatdm arushad bhanina st&iz. May the axe (the thunderbolt) appear with the light— may the red one blaze forth, bright with splendour. X, 1,6; VI, 3, 6. X, 20, 9. krishvah svetdh arushdk ydmak asya bradhnah vigrah uta sénah. His (Agni’s) path is black, white, red, bright, reddish, and yellow. Here it is extremely difficult to keep all the colours distinct. Arusha is frequently applied to Soma, particularly in the gth Mazdala. There we read: IX, 8,6. arushaé hariZ, IX, 71, 7. arusha% divahk kavih vréisha. IX, 74,1. vagi arushd#. IX, 82,1. arushdé vrfsha hari. IX, 89, 3. hdrim arushdm. IX, 111, 1. arusha# hariZ. See also IX, 25, 5; 61, 21. In IX, 72, 1, arushé seems used as a substantive in the sense of red-horse. NOTES. I, 6, I. 19 Professor Spiegel, in his important review of my translation (Heidelberger Jahrbiicher, 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. ARUSHA, AS AN APPELLATIVE. Arusha is used as an appellative, and in the following senses : 1. The one red-horse of the Sun, the two or more redhorses of Agni. I, 6, 1. yuagdnti bradhndm arushdm. They yoke the bright red-horse (the Sun). I, 94, 10. ydt dyukth4% arushé rohita rathe. When thou (Agni) hadst yoked the two red-horses and the two ruddy horses to the chariot. I, 146, 2. II, 10, 2. sruy&/ agnis—havam me—sy4vé ratham vahatah rohita v4 utd arusha. Mayest thou, Agni, hear my call, whether the two black, or the two ruddy, or the two red-horses carry you. Here three kinds of colours are clearly distinguished, and an intentional difference is made between rdhita and arusha. IV, 2, 3.
2Mayest thou, Agni, hear my call, whether the two black, or the two ruddy, or the two red-horses carry you. Here three kinds of colours are clearly distinguished, and an intentional difference is made between rdhita and arusha. IV, 2, 3. IV, 6, 9. tava tyé agne har{ftak—réhitasah—arushésah vrishanah. To thee (Agni) belong these bays, these ruddy, these redhorses, the stallions. Here, again, three kinds of horses are distinguished— Harits, Rohitas, and Arushas. VIII, 34, 17. yé rigrak vata-ramhasah arushdsak raghusyadah, Here arusha may be the subject, and the rest adjectives ; but it is also possible to take all the words as adjectives, referring them to 4st in the next verse. The fact that rigrd likewise expresses a peculiar red colour, is no objection, as may be seen from I, 6, 1; 94, 10. VII, 42, 2. yuikshva—harita’ rohitak ka yé v4 sddman arusha, ‘Cc 2 20 VEDIC HYMNS, Yoke (O Agni) the bays, and the ruddy horses, or the red-horses which are in thy stable. VII, 16, 2. 2. The cloud, represented as one of the horses of the Maruts. I, 85, 5. uta arushdsya vi syanti dharad. (When you go to the battle, O Maruts), the streams of the red (horse) flow off. V, 56, 7. utd sydk vagt arushaz. This strong red-horse,—meant for one of the horses of the Maruts, but, at the same time, as sending rain. ARUSHA, AS THE PROPER NAME OF A SOLAR DEITY. Besides the passages in which arusha 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 *, Arusha 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 Arusha, 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 arusha, 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 arushd occurs, apparently as the name of a deity, we ought to supply Agni or Indra or Sdrya. 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 ® Chips from a German Workshop, 2nd ed., vol. ii, p. 137 seq: Selected Essays, vol. i, p. 444. NOTES. 1, 6, I. 21
3This 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 ® Chips from a German Workshop, 2nd ed., vol. ii, p. 137 seq: Selected Essays, vol. i, p. 444. NOTES. 1, 6, I. 21 subject-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, yuf#ganti bradhndm arushdm, we may retain for arusha 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 redsteed is really no longer applicable, and we can only translate Arusha by the Red, understanding by this name the deity of the morning or of the morning sun, the later Aruaa. VII, 71, 1. dpa svasuk ushdsak# nak gihite rindkti krish- ih arushaya pantham. The Night retires from her sister, the Dawn; the Dark one yields the path to the Red one, i.e. the red morning. Here Arusha shares the same half-mythological character as Ushas. Where we should speak of dawn and morning as mete 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 Arusha 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. VI, 49, 2. diva# sisum sdhasa# sinim agnim yagfasya ketim arusham yagadhyai. To worship the child of Dyu, the son of strength, Agni, the light of the sacrifice, the Red one (Arusha). In this verse, where the name of Agni actually occurs, it would be easier than in the preceding verse to translate arusha as an adjective, referring it either to Agni, the god of fire, or to yagfdsya ketim, the light of the sacrifice. I had myself yielded * so far to these considerations that I ® Chips from a German Workshop, vol. ii, p. 139. 22 VEDIC HYMNS. .
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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