VII, 10, 1. usháh ná gâráh prithú pâ´gah asret. (Agni,) like the lover of the dawn, assumed (or spread) wide splendour.

III, 61, 5. ûrdhvám madhudhâ´ diví pâ´gah asret. The dawn assumed rising splendour in the sky.

VII, 3, 4. ví yásya te prithivyâ´m pâ´gah ásret. Thou (Agni) whose splendour spread on earth.

IX, 68, 3. abhivrágan ákshitam pâ´gah â´ dade. (Soma) approaching assumed imperishable splendour. This splendour of Soma is also mentioned in IX, 109, 21, and the expression that he shakes his splendour (vríthâ kar) occurs IX, 76, 1; 88, 5. (Cf. Geldner, Ved. Stud. I, p. 117.)

In VI, 21, 7. abhí tvâ pâ´gah rakshásah ví tasthe, it would, no doubt, seem preferable to translate, 'the power of the Rakshas came upon thee,' but the ugrám pâ´gah, the fierce light, is not out of place either, while in most of the passages which we have examined, the meaning of power would be entirely out of place.

In I, 121, 11, heaven and earth seem to be called pâ´gasî, the two splendours. Pischel, Ved. Stud. p. 87, translates átyena pâ´gasâ by 'durch das stattliche Ross,' namely the Soma, but pâ´gas seems to be something that belongs to Soma, not Soma himself.

Verse 14.

Note 1. Grassmann suggests iyânâ´h instead of iyânáh.

Note 2. Abhíshtaye, for superiority or victory, rather than for assistance. Abhishtí, with accent on the last syllable, means conqueror or victorious; see RV. I, 9, 1; III, 34, 4; X, 100, 12; 104, 10.

Verse 15.

Note 1. On radhra and its various applications, see Pischel, Ved. Stud. I, p. 124.

Footnotes

305:a Oðinn is styled Thridi, by the side of Hâr and Tafnhâr (the high and the even high) as the Third High. At other times he is Tveggi (secundus). Grimm's Teutonic Mythology, vol. i, p. 162.

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