5 SMITHSONIAN MISCELLANEOUS COLLECTIONS VOL. 94 



" Inglorious (aJrim) becomes his form when it ghtters in (rusatl) 

 this evil (papaya amuyd, as in X, 135, 2 with reference to the evil way 

 of Yama), what time the husband wraps his body in the garment 

 of his wife ", which is, of course, the " robe of Night " of I, 115, 4. 

 Analogous to this is the allusion in I, 105, 2, where it is a part of 

 Trita's " complaint that "the wife holds fast her husband" (a jaya 

 yiivate patim) ; it is in fact only " when the parents that cohabit in 

 the dark are separated that they pass over the Babe " (krsnaprutati 

 vemje asya saksitau ublid tarete ahhi matara sisian, I, 140, 3) : " In 

 the Angel's mansion were the First, from their diremption rose the 

 others" (krntatrad esdin upara itdayan, X, 27, 23) ; it is when the 

 sacrificer makes his Soma offering that mighty Father Heaven breaks 

 from the embrace, I, 71, 6; and this separation of Heaven and Earth, 

 effected by the sacrifice, is the essential act of creation, R\'\ passim 

 (e. g., VII, 80, i) for thereby there is made that *' space ", antariksa, 

 in which the desirous principles are destined to find a home and 

 prolong their line, as in a promised land. 



If the husband is inglorious when he wears the woman's robe, that 

 is in fact a snake-skin, she herself becomes glorious when she puts 

 off the dark robe (I, 113, 4 cited above), and shines forth radiant in 

 robes of light (sukravasah, I, 113, 7), when as in I. 92, 11 "She 

 wakes, uncovers Heaven's ends " and drives her sister far away .... 

 shines out in the bright-eye of her seducer " (jdrasya caksasa vl bhati, 

 ct. X, 189, 2, antas carati vocandsya) , That is indeed her marriage 

 when she becomes a woman clothed with the Sun. when as in VII, 

 81, 2, " The rising Sun, refulgent Star, pours out his beams in com- 

 pany with hers; and then, O Dawn, may we partake together of thy 

 shining and the Sun's ; and her death, for when he suspires then she 

 expires " (asya pranad apdnatl, X, 189, 2, called the hymn of the 

 " Serpent Queen ", Sarpavajni). 



Another version of the Dawn's procession can be recognized in the 

 story of Apala, whose name means " unprotected ", i. e., husbandless 

 and free woman. In VIII, 91, where Indra represents the Sun and is 

 described in terms appropriate to the Sun, the maiden (kanya), 

 who is at enmity with her (former) husband (patidvisah) ^* reflects, 

 " What if we go and wed with Indra? " " She gives him Soma, that is, 

 virtually performs a sacrifice to him, and asks him to raise up hair 

 upon her father's (bald) head, his field, and upon her own body, " here 

 below the waist ", that is, to restore the fertility of the universe ^° ; 

 the reference to her own body indicating her extreme youth. Indra 

 draws her through the three apertures (kha) "' of his (solar) chariot, 

 and so cleansing (putvi) her makes for her a " sunny skin " (snrya- 



