The origin of their name has been investigated by the commentator Yaska, who "quotes sundry verses to prove that the two Asvins belong together" (sic).* The etymology of the name is the subject, as usual, of various conjectures. It has been derived from _Asva_, a horse, from the root as, "to pervade," and explained as a patronymic from Asva, the sun. The nature of the Asvins puzzled the Indian commentators no less than their name. Who, then, are these Asvins? "Heaven and earth," say some.** * Max Müller, _Lectures on Language_, ii. 536. ** Yaska in the _Nirukta_, xii. 1. See Muir, v. 234. The "some" who held this opinion relied on an etymological guess, the derivation from _as_ "to pervade ". Others inclined to explain the Asvins as day and night, others as the sun and moon, others--Indian euhemerists--as two real kings, now dead and gone. Professor Roth thinks the Asvins contain an historical element, and are "the earliest bringers of light in the morning sky". Mr. Max Müller seems in favour of the two twilights. As to these and allied modes of explaining the two gods in connection with physical phenomena, Muir writes thus: "This allegorical method of interpretation seems unlikely to be correct, as it is difficult to suppose that the phenomena in question should have been alluded to under such a variety of names and circumstances. It appears, therefore, to be more probable that the Rishis merely refer to certain legends which were popularly current of interventions of the Asvins in behalf of the persons whose names are mentioned." In the Veda* the Asvins are represented as living in fraternal polyandry, with but one wife, Surya, the daughter of the sun, between them. They are thought to have won her as the prize in a chariot-race, according to the commentator Sayana. "The time of their appearance is properly the early dawn," when they receive the offerings of their votaries.** "When the dark (night) stands among the tawny cows, I invoke you, Asvins, sons of the sky."*** They are addressed as young, beautiful, fleet, and the foes of evil spirits. * Rig- Veda, i. 119, 2; i. 119, 5; x. 39, 11 (?). ** Muir, v. 238. *** Rig-Veda, x. 61, 4.