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i. 36, 9. ví dhûmám agne arushám miyedhya srigá.

Send off, O Agni, the red smoke, thou who art worthy of sacrificial food.

vii. 3, 3. ákkha dyẩm arusháh dhûmáh eti.

The red smoke goes up to the sky.

vii. 16, 3. út dhûmasah arushasah divi-sprísah.

The clouds of red smoke went up touching the sky.

x. 45, 7. íyarti dhûmám arushám.

He (Agni) rouses the red smoke.

i. 141, 8. dyẩm ángebhih arushébhih îyate.

He (Agni) goes to the sky with his red limbs.

ii. 2, 8. sáh idhânáh ushásah rẩmyâh ánu svãh ná dîdet arushéna bhânúnâ.

He (Agni), lit after the lovely dawns, shone like the sky with his red splendour.

iii. 29, 6. ásvah ná vâgĩ arusháh váneshu a.

Like a stallion, the red one (Agni) appears in the wood.

iv. 58, 7. arusháh ná vâgĩ kẩshthâh bhindán.

Like a red stallion, breaking the bounds.
i. 114, 5. diváh varâhám arushám.

Him (Rudra), the boar of the sky, the red.
v. 59, 5. ásvâh-iva ít arushasah.
Like red horses, (O Maruts.)

v. 12, 2. ritám sapâmi arushásya vríshnah.

I follow the rite of the red hero (Agni). The meaning here assigned to vríshan will be explained hereafter, see note to i. 85, 12.

v. 12, 6. ritám sáh pâti arushásya vríshnah. He observes the rite of the red hero (Agni).

vi. 8, I.

vokam.

prikshásya vríshnah arushásya nú sáhah prá nú

I celebrate the power of the quick red hero (Agni Vaisvânara).

vi. 48, 6. syâvấsu arusháh vríshâ.

In the dark (nights) the red hero (Agni).

iii. 7, 5. gânánti vríshnah arushásya sévam.

They know the treasure of the red hero (of Agni).

In one passage vríshan arushá is intended for fire in the shape of lightning.

x. 89, 9. ní amítreshu vadhám indra túmram vríshan vríshânam arushám sisîhi.

Whet, O strong Indra, the heavy strong red weapon, against the enemies.

x. 43, 9. út gâyatâm parasúh gyótishâ sahá―ví rokatâm

arusháh bhânúna súkih.

May the axe (the thunderbolt) appear with the lightmay the red one blaze forth, bright with splendour. x. 1, 6. arusháh gâtáh padé ílâyâh.

Agni, born red in the place of the altar.

vi. 3, 6. náktam yáh îm arusháh yáh dívâ. He (Agni) being red by night and by day.

x. 20, 9. krishnáh svetáh arusháh yẩmah asya bradhnáh rigráh utá sónah.

His (Agni's) path is black, white, red, bright, reddish, and yellow.

Here it is extremely difficult to keep all the colours distinct.

Arushá is frequently applied to Soma, particularly in the 9th Mandala. There we read:

ix. 8, 6. arusháh hárih.

ix. 71, 7. arusháh diváh kavíh vríshâ.

ix. 74, 1. vâgi arusháh.

ix. 82, 1. arusháh vríshâ hárih.

ix. 89, 3. hárim arushám.

ix. III, I. arusháh hárih. See also ix. 25, 5; 61, 21. In ix. 72, 1, arushá seems used as a substantive in the sense of red-horse.

Arushá 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. yuñgánti bradhnám arushám.

They yoke the bright red-horse (the Sun).

i. 94, 10. yát áyukthâh arusha róhitâ ráthe.

When thou (Agni) hast yoked the two red-horses and the two ruddy horses to the chariot.

i. 146, 2. rihánti udhah arushasah asya. His (Agni's) red-horses lick the udder.

ii. 10, 2. sruyẩh agníh―hávam me-syâva rátham vahatah rohitâ vâ utá 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 róhita and arushá,

iv. 2, 3. arusha yugânáh.

Agni having yoked the two red-horses.

iv. 6, 9. táva tyé agne harítah-róhitâsah—arushẩsah vríshanah.

To thee (Agni) belong these bays, these ruddy, these redhorses, the stallions.

Here, again, three kinds of horses are distinguished— Haríts, Róhitas, and Arushás.

viii. 34, 17. yé rigrẩh vấta-ramhasah arushẩsah raghusyádah.

Here arushá may be the subject and the rest adjectives; but it is also possible to take all the words as adjectives, referring them to âsú in the next verse. The fact that rigrá likewise expresses a peculiar red colour is no objection, as may be seen from i. 6, 1; 94, 10.

vii. 16, 2. sáh yogate arusha visvá-bhogasâ.

May he (Agni) yoke the two all-nourishing red-horses. vii. 42, 2. yunkshvá-harítah rohítah ka yé vâ sádman arushah.

Yoke (O Agni) the bays, and the ruddy horses, or the red-horses which are in thy stable.

2. The cloud, represented as the enemy of Indra, as retaining, like Vritra, the waters which Indra and the Maruts I wish to liberate.

i. 85, 5. utá arushásya ví syanti dhấrâh.

(When you go to the battle, O Maruts), the streams of the red enemy flow off.

v. 56, 7. utá syáh vâgĩ arusháh.

This strong red-horse,-meant for the cloud, as it would seem; but possibly, too, for one of the horses of the Maruts.

Arushá as the Proper Name of a Solar Deity.

Besides the passages in which arushá 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*, Arushá 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 Arushá, 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 evidence 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 arushá occurs, apparently as the name of a deity, we ought to supply Agni or Indra or Sûrya. This is true to a certain extent, for the sun, or the light of the morning, or the bright sky are no doubt the substance and 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, yuñgánti bradhnám arushám, we may retain for arushá 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 no longer applicable, and we can only translate Arushá by the Red, understanding by this name the deity of the morning or of the morning sun.

* Chips from a German Workshop, 2nd ed., vol. ii. p. 137 seq.

vii. 71, 1. ápa svásuh ushásah nák gihîte rinákti krishnĩh arushaya pánthâm.

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, and where we should speak of dawn and morning as mere 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 Arushá 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. diváh sísum sáhasah sûnúm agním yagñásya ketúm arushám yágadhyai.

To worship the child of Dyu, the son of strength, Agni, the light of the sacrifice, the Red one (Arushá).

In this verse, where the name of Agni actually occurs, it would be easier than in the preceding verse to translate arushá as an adjective, referring it either to Agni, the god of fire, or to yagñásya ketúm, the light of the sacrifice. I had myself yielded so far to these considerations that I gave up my former translation, and rendered this verse by 'to worship Agni, the child of the sky, the son of strength, the red light of the sacrificet.' But I return to my original translation, and I see in Arushá an independent name, intended, no doubt, for Agni, as the representative of the rising sun and, at the same time, of the sacrificial fire of the morning, but nevertheless as having in the mind of the poet a personality of its own. He is the child of Dyu, originally the offspring of heaven. He is the son of strength, originally generated by the strong rubbing of the aranis, i. e. the wood for kindling fire. He is the light of the sacrifice, whether as reminding man that the time for the morning sacrifice has come, or as himself lighting the sacrifice on the Eastern altar of the sky. He is Arusha, originally as

*Chips from a German Workshop, vol. ii. p. 139.
Journal of the Royal Asiatic Society, 1867, p. 204.

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