meaning of cloud to that of storm-wind, adopted by Benfey and Roth. The expression 'to blow a storm-wind' is not usual, while dham is used in the sense of blowing away clouds and darkness. The cows would then be the waters in the clouds. It is possible, however, that Sâyana's explanation, according to which bhrimi is a musical instrument, may rest on some traditional authority. In this case it would correspond to dhámantah vânám, in I, 85, 102.

Verse 2.

Note 1. On khâdin, see I, 166, 9, note 2. On rukma-vakshas, I, 64, 4, note 1. Golden-breasted is meant for armed with golden chest-plates. The meaning seems to be that the Maruts with their brilliant khâdis appear like the heavens with their brilliant stars. The Maruts are not themselves lightning and rain, but they are seen in them, as Agni is not the fire, but present in the fire, or the god of fire. Thus we read, RV. III, 26, 6. agnéh bhâ´mam marútâm ógah, 'The splendour of Agni, the strength of the Maruts,' i. e. the lightning. It must be admitted, however, that a conjecture, proposed by Bollensen (Z. D. M. G. XLI, p. 501), would improve the verse. He proposes to read rishtayah instead of vrishtayah. We should then have to translate, 'Their spears shone like lightnings from the clouds.' These rishtis or spears are mentioned by the side of khâdi and rukma in RV. V, 54, 11, and the compound rishtívidyutah is applied to the Maruts in I, 168, 5 and V, 52, 13. The difficulty which remains is abhríyâh.

Note 2. On dyâ´vo ná stribhih, see note to I, 87, 1.

Note 3. The second line is full of difficulties. No doubt the Maruts are represented as the sons of Rudra (V, 60, 5; VI, 66, 3), and as the sons of Prisni, fem., being called Prísni-mâtarah. Their birth is sometimes spoken of as unknown (VII, 56, 2), but hardly as mysterious. Who knows their birth, hardly means more than 'the wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh.' Prisni as a feminine is the speckled sky, and the cloud may have been conceived

as the udder at the same time that Prisni was conceived as a cow (I, 160, 3). Nothing seems therefore more natural than that we should translate, 'When Rudra had begotten you in the bright lap of Prisni.' The bright lap, sukrám û´dhah, is an idiomatic expression (VI, 66, 1; IV, 3, 10), and I see no reason why we should with Roth, K. Z. XXVI, 49, change the sukré of the padapâtha into sukráh and refer it to vríshâ.