Note [1:36:8:2]2. The metre would become more correct by reading vrishabhah instead of vrisha. Or Vrishani, 'with Vrishan'? Comp. verse 10.

Verse 10.

Note [1:36:10:1]1. Medhyatithi or Medhatithi is very frequently mentioned in connection with Kanva.

Vrishan is taken as a proper name by Boehtlingk-Roth and by Grassmann (not by Ludwig) in VI, 16, 15. Possibly they are right, but in no case can Vrishan of the sixth book, named by the side of Dadhyank and Atharvan, be identified with any probability with the Vrishan mentioned in our passage, who evidently belongs to the ancestors of the Kanvas.

Upastuta is mentioned again together with Kanva and Medhyatithi in verse 17 of our hymn, together with Kanva in VIII, 5, 25. Comp. I, 112, 15; VIII, 103, 8; X, 115, 8. 9; Bergaigne, Rel. Ved., II, 448.

Verse 11.

Note [1:36:11:1]1. Comp. I, 139, 2. yat ha tyat mitravarunav rita't adhi adada'the anritam svena manyuna; X, 73, 5. mandamanah rita't adhi.

Verse 13.

Note [1:36:13:1]1. Angibhih can possibly mean 'who have salved themselves.' There is no reason to think of the anointing of the yupa (sacrificial post), to which Sayana refers the word.

Note [1:36:13:2]2. On vi-hva, comp. Pischel-Geldner, I, 144. There must be a technical reason, unknown to me, for the connection in which this verb repeatedly occurs, as is the case in our passage, with the noun vaghat: comp. III, 8, 10 (see below); VIII, 5, 16. purutra' kit hi vam nara vihvayante manishinah vaghadbhih asvina a' gatam.

Verse 14.

Note [1:36:14:1]1. The exact meaning of atrin is unknown.

Note [1:36:14:2]2. Geldner's conjectures on duvas seem rather bold

to me (Kuhn's Zeitschrift, XXVII, 233). Comp. vol. xxxii, pp. 203-206 (I, 165, 14).

Verse 16.

Note [1:36:16:1]1. On ghaneva, see Lanman, Noun-Inflection, 334.

Verse 17.

Note [1:36:17:1]1. On Medhyatithi and Upastuta, see the note on verse 10. Aufrecht (Kuhn's Zeitschrift, XXVI, 612) believes that in mitrota an abbreviation of the name Mitratithi (X, 33, 7) is contained; he translates: 'Agni has promoted Mitratithi, Medhyatithi, and Upastuta in the acquirement of wealth.' This is very ingenious, but I do not think that the reason which Aufrecht gives is sufficient: it cannot be understood, he says, why Mitra (or Mitra and Varuna) should be mentioned in a hymn exclusively addressed to Agni. But similar cases are quite frequent.--Prof. Max Muller writes: 'Could mitra stand for mitrani? Agni has protected his friends and also Medhyatithi.' Comp. also Lanman, p. 342.

Verse 18.