In some of these passages harmyá might be taken in the sense of householder; but as harmyá in VII, 55, 6, has clearly the meaning of a building, it seems better not to assign to it unnecessarily any new significations.

If harmya or *harma meant originally a fire-pit, then a hearth, a house, we see the close connection between harma and gharma, harmya and gharmya. Thus by the side of harmyeshtha we find gharmyeshtha (RV. X, 106, 5). We find gharma meaning, not only heat in general, but fire-pit, hearth; and we find the same word used for what we should call the pit, a place of torture and punishment from which the gods save their worshippers, or into which they throw the evil-doers.

V, 32, 5. yûyutsantam támasi harmyé dhâ´h.

When thou, Indra, hadst placed Sushna, who was anxious to fight, in the darkness of the pit.

In the next verse we find

asûryé támasi, in the ghastly darkness.

VIII, 5, 23. yuvám kánvâya nâsatyâ ápi-riptâya harmyé sásvat ûtî´h dasasyathah.

You, Nâsatyas, always grant your aid to Kanva when thrown into the pit.

This fiery pit into which Atri is thrown, and whence he, too, was saved by the Asvins, is likewise called gharmá, I, 112, 7; 119, 6; VIII, 73, 3; X, 80, 3.

Lastly we find:

X, 114, 10. yadâ´ yamáh bhávati harmyé hitáh.

When Yama is seated in the house, or in the nether world.

When the Pitars, too, the spirits of the departed, the Manes, are called gharma-sád, this is probably intended to mean, dwelling on the hearth (X, 15, 9 and 10), and not dwelling in the abode of Yama.

Kuhn, Zeitschrift, vol. ii, p. 234: 'Die ihr die Luft erfüllt mit eurer Kraft, hervorstürmt ihr selbst-gelenkten Laufes.'

Verse 5.

Note 1. Nad certainly means to sound, and the causative might be translated by 'to make cry or shriek.' If we took párvata in the sense of cloud, we might translate, 'When you make the clouds roar;' if we took párvata for mountain, we might, with Professor Wilson, render the passage by 'When your brilliant coursers make the mountains echo.' But nad, like other roots which afterwards take the meaning of sounding, means originally to vibrate, to shake; and if we compare analogous passages where nad occurs, we shall see that in our verse, too, the Vedic poet undoubtedly meant nad to be taken in that sense:

VIII, 20, 5. ákyutâ kit vah ágman â´ nâ´nadati párvatâsah vánaspátih, bhû´mih yâ´meshu regate.

At your racing even things that are immovable vibrate, the rocks, the lord of the forest; the earth quivers on your ways. (See I, 37, 7, note I.) Grassmann here translates nadáyanta by erschüttern, but in VIII, 20, 5 by erdröhnt.

Note 2. See I, 37, 7, note 1.