23. Generous friends, MARUTS, swift gliding (through the air), bring to us (the boon) of the medicaments that belong to your company.

24. With those auspicious protections with which you have guarded the ocean, with which you have destroyed (your enemies), with which you provided the well (for GOTAMA), do you, who are the sources of happiness, the unconquerable by your adversaries,* bestow happiness upon us.

25. Whatever medicament there may be in the Sindhu, in the Asikni, in the oceans, in the mountains, MARUTS, who are gratified by sacrifice,—

26. Do you, beholding every sort, collect them for (the good of) our bodies, and instruct us in their (uses): let the cure of sickness (be the portion), MARUTS, of him amongst us who for his wickedness is sick; re-establish his enfeebled (frame).1

1 The Súktas of this Adhyaya are, for the most part, simple. This last has exceptions.

* Sáyana explains asachadwishah as satrurahitáḥ, "destitute of enemies."-For Gotama, see vol. i. p, 221.

APPENDIX.

[WHEN Dr. Ballantyne was printing the sheet containing pp. 145-160, Dr. Goldstücker, at his request, prepared some notes which were to have been printed with it. Dr. Ballantyne, however, ultimately determined to reserve all editorial comments until the close of the volume, and these notes were accordingly left for the Appendix; but in the subsequent sheets, printed under the present Editor's superintendence, a different plan has been pursued. The following notes are therefore to be considered as omitted in their proper places, where they should have been printed at the foot of the page.]

Page 145, line 19. "The banner of the sun.' The text has ketu, which Sáyana renders "the sun," lit. " he who manifests all" ketuḥ, sarvasya prajnápakaḥ súryaḥ.

Ibid. line 20. Sriye; perhaps, "for the sake of glory." Sáyana: sriye şobháyai.

Page 146, line 18. Sáyana explains v. 7, "This (Soma) here, given by us, has been placed, Mádhwis, before you, in the room of (i.e., as it were) a treasure, like (an envoy) who precedes (his master), for the sake of acquiring the friendship (of his host)."

Ibid. line 27. Sáyaṇa understands "harnessed by the gods as implying "harnessed by you, the divine beings ;" and ye vám dhúrshu taranayo vahanti, rendered by Professor Wilson

"who bear you rapidly, careering in the car," he renders literally "who bear you quickly on the poles of the car," ye 'swá vám dhúrshu rathasya taraṇayas tárakáḥ ṣíghragantáro vahanti yuvám.

Page 148, line 11. Sáyana seems to understand this obscure verse somewhat differently: "Chyavána, praising you, Aswins, and offering oblations (to you), came back (to recover his body, i.e. his youth), which you bestowed on him, that it might escape from hence (i.e. from death):" tyat tat, pratítyam pratigamanam tasya rúpasya pratyáptyai, bhút, abhút; kim tad iti; yad varpo rúpam, ita-úti, itogamanákhyam mṛityoḥ sakásád itaḥprapti rúpam adhi dhatthaḥ, adhyadhattam.

Page 149, line 19. Manasa yuktah; according to Sayana, "joined with our praise:" asmatstutyá yuktaḥ.

3

Page 153, last line. Add to note, "and see above, p. 148, line 9."

Page 153, note 2. The reading in the commentary, yaş cha ratho vám, &c., seems doubtful; it should probably be yach cha ratho vám, “for your chariot approaches (the world) in every shape." Compare note infra on p. 158, 1. 20.

Page 156, line 12. "These pious praises," literally, according to Sáyana, "these heaven-seeking people, i.e. these priests:" imá divishṭayaḥ, divam ichchhantyaḥ prajáḥ, ritwijo'pi. Page 157, note 2. Compare p. 163, note1 and note *. Page 158, line 15. "The waster away of life," Jarayanti. Sayana understands pránijátáni, "because the Dawn, by her daily recurrence, makes people older:" usháḥ khalu punaḥ punar ávartamáná práṇinám áyuḥ kshapayati.

Ibid. line 20. Viswapiṣá rathena. Sáyana explains viṣwapiṣá as bahurúpena, i. e. "with her chariot, which assumes all (i.e. many) shapes." Compare note above, on p. 153.

Page 159, line 16. "She comes to the west," pratichí; but Sáyana seems to take this word in its etymological sense: pratichi, pratyaganchaná, asmadabhiimukhí, i.e. "she comes towards, scil., us."

Page 160, line 5. As the three last words are not supplied by Sayana, the latter may have meant ". . . . but, unoffending, proceeded by means of the light of the Dawns," i.e. they

proceeded on their way in consequence of the assistance which successive Dawns had afforded them in the recovery of their stolen cattle.

Ibid. line 8. "The conductress of the cattle," gavám netrí. These words "the conductress of sunbeams," or also mean may "the conductress of articulate sounds." Compare p. 161. note 1.

Ibid. line 11. "The object." The text has netrí, which, as in the preceding verse, may here also mean "the conductress," i. e. "who calls forth the praises."