4 Blest by the Gods, Kâuvâyanas! be ye who spread through life on life:

Like horses have ye stridden forth.

5 Then men extolled the team of seven: not yet full-grown, its fame is great.

The dark mares rushed along the paths, so that no eye could follow them.

HYMN VIII.

Praskaṇva's Gift. THY bounty, Dasyave-vṛika, exhaustless hath displayed itself : Its fulness is as broad as heaven.

2 Ten thousand Dasyave-vṛika, the son of Pûtakratâ, hath From his own wealth bestowed on me.

3 A hundred asses hath he given, a hundred head of fleecy sheep, A hundred slaves, and wreaths besides.

4 There also was a mare led forth, picked out for Pûtakratâ's sake, Not of the horses of the herd.

5 Observant Agni hath appeared, oblation-bearer with his car. Agui with his resplendent flame hath shone on high as shines the Sun, hath shone like Sûrya in the heavens.

ENDOWED, O Gods, with your primeval wisdom, come quickly with your chariot, O ye Holy.

Come with your mighty powers, O ye Nâsatyas; come hither, drink ye this the third libation.

2 The truthful Deities, the Three-and-Thirty, saw you approach before the Ever-Truthful.

siebeugespannes.'-Grassmaun;

Von

4 Kânvayanas: descendants of Kanva. 5 The team of seven: 'seven-yoked team.'-Cowell. But the exact meaning here of saptésya is uncertain. Roth thinks that it is probably a proper name. Ludwig takes it in the sense of a bond of friendship or alliance. The dark mares: there is no substantive, and mares' is conjecturally supplied. According to Ludwig, the dark hosts of the Dasyus conquered by Dasyave-vṛika are intended, and the whole stanza would be more correctly translated:

'Then no more thought they of the great renown of the collective bond. The dark tribes rushed along the paths so that no eye could reach to them.' See Ludwig's Commentary, Vol. V. p. 552.

2 The son of Pútakrata: or, more probably, called Pautakrata after his father Putakratu.--Ludwig.

3 Slaves: disan: conquered barbarians.

4 Picked out: or, adorned.

Patakrata: the wife of Pûtakratu.

1 Nasatyas: truthful ones.'-Cowell. See Vol I., Index.

2 The Three-and-Thirty: or, Turice-Eleven. See I. 34. 11. The EverTruthful: the Sun, whose approach is heralded by the Aṣvius.

Accepting this our worship and libation, O Aṣvins bright with fire, drink ye the Soma.

3 Aṣvins, that work of yours deserves our wonder,—the Bull of heaven and earth and air's mid region;

Yea, and your thousand promises in battle, to all of these come near and drink beside us.

4 Here is your portion laid for you, ye Holy: come to these songs of ours, O ye Nâsatyas.

Drink among us the Soma full of sweetness, and with your powers assist the man who worships.

HE whom the priests in sundry ways arranging the sacrifice, of one accord, bring hither,

Who was appointed as a learned Brâhman,-what is the sacrificer's knowledge of him?

2 Kindled in many a spot, still One is Agni; Sûrya is One though high o'er all he shineth.

Illumining this All, still One is Ushas. That which is One hath into All developed.

3 The chariot bright and radiant, treasure-laden, three-wheeled, with easy seat, and lightly rolling,

Which She of Wondrous Wealth was born to harness,—this car of yours I call. Drink what remaineth.

IN offerings poured to you, O Indra-Varuņa, these shares of yours stream forth to glorify your state.

Ye haste to the libations at each sacrifice when ye assist the worshipper who sheds the juice.

2 The waters and the plants, O Indra-Varuna, had efficacious vigour, and attained to might:

3 The Bull: the Sun, whom, as his heralds and revealers, they may be said to have created. Thousand promises: a characteristic periphrasis for the Maghavans, or wealthy nobles.'-Ludwig.

1 The hymn appears to consist of unconnected fragments, and the purport of this stanza is not obvious.

3 She of Wondrous Weatlh: Ushas or Dawn. Was born to harness: or, as Prof. Cowell translates: At whose yoking the Dawn was born.' The chariot of the Asvins precedes that of the Dawn.

2 The waters and the plants: used in sacrifice; the Soma-plants and the water employed in preparing the juice for libation. The meaning of the stanza seems to be: although you are far away in the most distant firmament, our libations have had power to attract you. Regard us only: the godless man is unworthy of your consideration even as an enemy.

Ye who have gone beyond the path of middle air,—no godless man is worthy to be called your foe.

3 True is your Krisa's word, Indra and Varuņa: The seven holy voices pour a wave of meath.

For their sake, Lords of splendour! aid the pious man who, unbewildered, keeps you ever in his thoughts.

4 Dropping oil, sweet with Soma, pouring forth their stream, are the Seven Sisters in the seat of sacrifice.

These, dropping oil, are yours, O Indra-Varuna: with these enrich with gifts and help the worshipper.

5 To our great happiness have we ascribed to these Two Bright Ones truthfulness, great strength, and majesty.

O Lords of splendour, aid us through the Three-times-Seven, as we pour holy oil, O Indra-Varuņa.

6 What ye in time of old, Indra and Varuna, gave Rishis―revelation, thought, and power of song,

And places which the wise made, weaving sacrifice,―these through my spirit's fervid glow have I beheld.

7 O Indra-Varuna, grant to the worshippers cheerfulness void. of pride, and wealth to nourish them.

Vouchsafe us food, prosperity, and progeny, and lengthen out our days that we may see long life.

3 The seven holy voices: the voices of the seven priests or sacred bards. See IX. 103. 3. A wave of meath: 'a stream of honey.'-Cowell.

4 The Seven Sisters: sister-streams of the Soma.'-Cowell.

5 The Three-times-Seven: perhaps the Maruts, thrice-seven being used indefinitely for a larger number consisting of troops of seven. See I. 133. 6.

6 Revelation: srutám: that which was heard (from the beginning); sacred knowledge. Fame.'-Cowell. Places: perhaps, as Ludwig suggests, homes in the world to come, which the wise Rishis have prepared for themselves by performing sacrifice here below. Through my spirit's fervid glow: tápasá: according to Grassmann and Cowell, this tápas means the holy austerities' of the Rishis, and not the sacred fervour of the seer of the hymn. I have followed Ludwig.

BOOK THE NINTH.

HYMN I.

Soma Pavamâna.

IN sweetest and most gladdening stream flow pure, O Soma, on thy way,

Pressed out for Indra, for his drink.

2 Fiend-queller, Friend of ali men, he hath with the wood attained unto

His place, his iron-fashioned home.

3 Be thou best Vṛitra-slayer, best granter of bliss, most liberal: Promote our wealthy princes' gifts.

4 Flow onward with thy juice unto the banquet of the Mighty Gods:

Flow hither for our strength and fame.

5 0 Indu, we draw nigh to thee, with this one object day by day: To thee alone our prayers are said.

6 By means of this eternal fleece may Sûrya's Daughter purify Thy Soma that is foaming forth.

7 Ten sister maids of slender form seize him within the press and hold

Him firmly on the final day.

8 The virgins send him forth: they blow the skin musicianlike, and fuse

The triple foe-repelling meath.

Nearly all the hymns of this Book are addressed to the deified Soma juice, or to Soma, or Indu, the Moon, who as containing the celestial nectar, the drink of the Gods, is identified with the Soma-plant and its exhilarating juice. As the Moon-God pours down his ambrosial rain through the sieve of heaven, he is addressed and worshipped as Pavamâna (Self-Purifying), represented by the Soma juice as it undergoes purification by flowing through the wool which is used as a filter or strainer. See Muir, O. S. Texts, V. 258 sqq., Hillebrandt, Vedische Mythologie, I. 385 sqq., and Max Müller, Chips, IV. 353–367. But cf. Oldenberg, Religion des Veda, 599-612.

1 Flow pure: pávasva: purify thyself.'--Ludwig.

2 With the wood: some wooden vessel or implement, perhaps the sruva or dipping-spoon. Iron-fashioned home: receptacle that has been hammered or formed with a tool of áyas, iron or other metal. It is not clear what vessel is intended.

6 Sûrya's Daughter: Șraddhân or Faith. See Șitapatha-Brahmaṇa, XII. 7.

3. 11.

7 Ten sister maids: the priest's fingers. The final day: on which the Soma is effused.

8 Virgins: the unwedded ones: the fingers. Musician-like or, as men blow a bagpipe; but the meaning of bakurám and the second half-line is not clear. They seize it glittering like a water-skin.'-Wilson.

9 Inviolable milch-kine round about him blend, for Indra's drink, The fresh young Soma with their milk.

10 In the wild raptures of this draught, Indra slays all the

Vritras

he,

The Hero, pours his wealth on us.

HYMN II.

Soma Pavamâna.

SOMA, flow on, inviting Gods, speed to the purifying cloth: Pass into Indra, as a Bull.

2 As mighty food speed hitherward, Indu, as a most splendid Steer:

Sit in thy place as one with strength.

3 The well-loved meath was made to flow, the stream of the creative juice :

The Sage drew waters to himself.

4 The mighty waters, yea, the floods accompany thee Mighty One, When thou wilt clothe thee with the milk.

5 The lake is brightened in the floods. Soma, our Friend, heaven's prop and stay,

Falls on the purifying cloth.

6 The tawny Bull hath bellowed. fair as mighty Mitra to behold : He shines together with the Sun.

7 Songs, Indu, active in their might are beautified for thee, wherewith

Thou deckest thee for our delight.

8 To thee who givest ample room we pray, to win the joyous draught:

Great are the praises due to thee.

9 Indu, as Indra's Friend, on us pour with a stream of sweetness, like

Parjanya sender of the rain.

10 Winner of kine, Indu, art thou, winner of heroes, steeds, and strength:

Primeval Soul of sacrifice.

3 The Sage: the Soma. Waters: with which the stalks of the plant are sprinkled.

5 The lake: the Soma juice.

6 The tawny Bull: the golden-hued showerer of blessings.'-Wilson. The strong greenish-yellow Soma juice. Hath bellowed: an exaggerated expression for the sound made by the juice as it drops, but in keeping with its representation as a bull.

9 Like Parjanya: enriching and blessing us as the rain-cloud fertilizes the ground.