2 They who with might were manifest, and who willingly by their own knowledge told it forth, Evayâ

marut.

Maruts, this strength of yours no wisdom comprehendeth through their gifts' greatness they are moveless as the mountains.

3 Who by the psalm they sing are heard, from lofty heaven, the strong, the brightly shining ones, Evayâmarut;

In whose abode there is no mightier one to move them, whose lightnings are as fires, who urge the roaring rivers.

4 He of the mighty stride forth strode, Evayâmarut, out of the spacious dwelling-place, their home in

common.

When he, himself, hath yoked his emulous strong horses on heights, he cometh forth, joy-giving, with the heroes.

by the Maruts," and observes that "the name of the Rishi, Evayâmarut, remains unaltered in its case termination, whatever may be its syntactical connection with the rest of the sentence." This is manifestly impossible, and the word is certainly not a proper name. Evaya, in I. 156. 1, 'going thy wonted way,' is an epithet of Vishņu, and Professor Roth thinks that Evay&marut is an exclamation meaning, O Vishņu and Maruts! or, O Maruts who speed around! But in both these cases it would be necessary to change the accent, both in this hymn and in the Sâmaveda where stanza 1 occurs again. Professor Grassmann suggests, 'speeding (like Vishņu) is the Marut host,' or, 'The speeding Vishnu is the true Marut, or lord of the Maruts,' as the probable meaning of the word. I find Evayâmarut unintelligible, and, as Professor Ludwig has done, leave it untranslated.

4 He of the mighty stride: Vishnu. According to Sâyana, the wide-spreading (band of Maruts). Their home: Vishnu's and Indra's. With the heroes: with the Maruts.

5 Like your tremendous roar, the rainer with light flashing, strong, speeding, hath made all tremble, Evayâmarut,

Wherewith victorious ye, self-luminous, press onward,

with strong reins, decked with gold, impetuous and well-weaponed.

6 Unbounded is your greatness, ye of mighty power:

may your bright vigour be our aid, Evayâmarut ; For ye are visible helpers in the time of trouble: like fires, aglow with light, save us from shame and insult.

7 So may the Rudras, mighty warriors, Evayâmarut, with splendid brilliancy, like fires, be our protectors; They whose terrestrial dwelling-place is wide-extended, whom none suspect of sin, whose bands have lofty courage.

8 Come in a friendly spirit, come to us, O Maruts, and hear his call who praises you, Evayâmarut. Like car-borne men, one-minded with the mighty Vishņu, keep enmity far from us with your deeds

of wonder.

9 Come to our sacrifice, ye holy ones, to bless it, and free from demons hear our call, Evayâmarut. Most excellent, like mountains, in the air's mid-re

gion, be irresistible, ye wise, to this man's hater.

6 In the time of trouble: the meaning of prasitau is uncertain. Professor Wilson, after Sâyaṇa, translates: "for you are regulators for overseeing (what is fit for) the limits of the sacrifice."

9 This man's hater: him who hates the institutor of the sacrifice, or derides and reviles the holy ceremony.

BOOK THE SIXTH.

HYMN I.

Agni.

THOU, first inventor of this thought, O Agni, worker of marvels, hast become our herald.

Thou, Bull, hast made us strength which none may conquer, strength that shall overcome all other prowess.

2 As priest thou sattest at the seat of worship, furthering us, best offerer, meet for honour.

So first to thee have pious men resorted, turning thy mind to thoughts of ample riches.

3 In thee, still watching, they have followed riches, who goest with much wealth as with an army, The radiant Agni, lofty, fair to look on, worshipped with marrow, evermore resplendent.

4 They who approached the god's abode with homage, eager for glory, won them perfect glory:

Yea, they gained even sacrificial titles, and found delight in thine auspicious aspect.

5 On earth the people magnify thee greatly, thee their celestial and terrestrial riches.

The Rishi of the hymn is Bharadvâja, to whom, with the few exceptions which will be noticed as they occur, all the hymns of this Book are attributed. The metre is Trishṭup.

1 Our herald: or invoking priest who calls the gods to the sacrifice. 3 Worshipped with marrow: to whom especially the fat covering of the inwards of the victims was offered.

4 They who approached the god's abode: the Ribhus or the Angirasas may be meant.

5 Their celestial and terrestrial riches: riyaḥ ubhayasaḥ; literally, riches of both kinds. According to Sâyana, consisting in cattle and in possessions other than cattle.

Thou, helper, must be known as our preserver, father and mother of mankind for ever.

6 Dear priest among mankind, adorable Agni hath seated him, joy-giver, skilled in worship.

Let us approach thee shining in thy dwelling, kneeling upon our knees, with adoration.

7 Longing for bliss, pure-minded, god-devoted, Agni, we seek thee, such, meet to be lauded.

Thou, Agni, leddest forth our men to battle, refulgent with the heaven's exalted splendour.

8 Sage of mankind, all peoples' lord and master, the Bull of men, the sender down of blessings,

Still pressing on, promoting, purifying, Agni the holy one, the lord of riches.

9 Agni, the mortal who hath toiled and worshipped, brought thee oblations with his kindled fuel,

And well knows sacrifice with adoration, gains every joy with thee to guard and help him.

10 Mightily let us worship thee the mighty, with reverence, Agni! fuel and oblations,

With songs, O son of strength, with hymns, with altar so may we strive for thine auspicious favour. 11 Thou who hast covered heaven and earth with splendour and with thy glories, glorious and triumphant, Continue thou to shine on us, O Agni, with strength abundant, rich, and long-enduring.

12 Vouchsafe us ever, as man needs, O Vasu, abundant wealth of kine for son and offspring.

Food noble, plenteous, far from sin and evil, be with us, and fair fame to make us happy.

13 May I obtain much wealth in many places by love of thee and through thy grace, king Agni;

For in thee, bounteous one, in thee the sovran, Agni, are many boons for him who serves thee.

8 Sage of mankind, etc: sage, lord, Bull, etc. are in the accusative case, in apposition with 'thee' in stanza 7, though separated by an intervening half-stanza.

THOU, Agni, even as Mitra, hast a princely glory of

thine own.

Thou, active Vasu, makest fame increase like means of nourishment.

2 For, verily, men pray to thee with sacrifices and with

songs.

To thee the friendly courser, seen of all, comes speeding through the air.

3 Of one accord men kindle thee Heaven's signal of the sacrifice,

When, craving bliss, this race of man invites thee to the solemn rite.

4 Prosper the man who travails sore in thought for thee the bountiful.

He with the help of lofty Dyaus comes safe through straits of enmity.

5 The mortal who with fuel lights thy flame and offers unto thee,

Supports a house with many a branch, Agni, to live a hundred years.

6 Thy bright smoke lifts itself aloft, and far-extended shines in heaven.

For, purifier like the sun thou beamest with thy radiant glow.

7 For in men's houses thou must be glorified as a wellloved guest,

Gay like an elder in a fort, claiming protection like a son.

The metre is Anushṭup, except in the last stanza where it is Şakvarî, consisting of 56 syllables, represented in my version by 11 × 555. 2 The friendly courser: the Sun.

3 Or, possibly, as suggested by Professor Ludwig, 'The men accordant with the heaven light thee the sign of sacrifice;' that is, understanding the signs in heaven and so knowing the proper time for the ceremony.

7 Gay like an elder: Agni must be respected and cared for like a father as well as protected like a son.