Verse 3, note 2. Sat-pati, lord of men, means lord of real men, of heroes, and should not be translated by good lord. Sat by itself is frequently used in the sense of heroes, of men physically rather than morally good:

ii. 1, 3. tvám agne índrah vrishabháh satam asi.
Thou, Agni, art Indra, the hero among heroes.
i. 173, 7. samát-su tvâ sûra satấm urânám.

Thee, O hero, in battles the protector of (good and true) men.

Verse 3, note 3. The meaning of sám prikkhase is very much the same as that of sám vadasva in i. 170, 5.

Verse 3, note. Subhâná evidently is meant as a name for the Maruts, who thus speak of themselves in the third person. This is by no means unusual in the Rig-veda ; see, for instance,

i. 170, 2. tébhih kalpasva sâdhu-ya ma nah sam-árane

vadhîh.

Be thou good with these (with us, the Maruts), do not kill us in battle!

Verse 4. Indra certainly addresses his old friends, the Maruts, very unceremoniously, but this, though at first startling, was evidently the intention of the poet. He wished to represent a squabble between Indra and the Maruts, such as they were familiar with in their own village life, and this was to be followed by a reconciliation. The boorish rudeness, selfishness, and boastfulness here ascribed to Indra may seem offensive to those who cannot divest themselves of the modern meaning of deities, but looked upon from the right point of view, it is really full of interest.

Verse 4, note 1. Bráhmâni and matáyah are here mentioned separately in the same way as a distinction is made between bráhman, stóma, and ukthá, iv. 22, 1; vi. 23, 1; between brahmâni and gírah, iii. 51, 6; between brahma, gírah, and stómah, vi. 38, 3; between bráhma, gírah, ukthấ, and mánma, vi. 38, 4, &c.

Verse 2, note 1. Mánas here, as elsewhere, is used in the sense of thought preceding speech, devotion not yet expressed in prayer. See Taitt. Sanh. v. 1, 3, 3. yat purusho manasâbhigakkhati tad vâkâ vadati, what a man grasps in his mind that he expresses by speech. Professor Roth suggests an emendation which is ingenious, but not necessary, viz. mahấ námasâ, with great adoration, an expression which occurs, if not in vi. 52, 17, at least in vii. 12, 1. We find, however, the phrase maha mánasâ in

vi. 40, 4. ấ yâhi sásvat usata yayâtha índra mahã mánasâ soma-péyam,

úpa bráhmâni srinavah ima nah átha te yagñáh tanvẽ váyah nhất.

Come hither, thou hast always come, Indra, to our libation through our yearning great devotion. Mayest thou hear these our prayers, and may then the sacrifice place vigour in thy body.

It is curious to observe that throughout the Rigveda the instrumental singular maha is always used as an adjective belonging to some term or other for praise and prayer. Besides the passages mentioned, we

find:

ii. 24, 1. ayấ vidhema návayâ mahẩ girẩ.

Let us sacrifice with this new great song.

vi. 52, 17. su-ukténa maha námasâ a vivâse.

I worship with a hymn with great adoration, or I worship with a great hymn in adoration.

viii. 46, 14. gâya gira maha ví-ketasam.

Celebrate the wise Indra with a great song.

Verse 3, note 1. We ought to scan kutah tvam indra mâhinah san, because yâsi, being anudâtta, could not begin a new pâda. It would be more natural to translate kútah by why? for the Maruts evidently wish to express their surprise at Indra's going to do battle alone and without their assistance. I do not think, however, that in the Rig-veda, even in the latest hymns, kútah has ever a causal meaning, and I have therefore translated it in the same sense in which it occurs before in the poet's address to the Maruts.

Verse 3, note 2. Sat-pati, lord of men, means lord of real men, of heroes, and should not be translated by good lord, Sat by itself is frequently used in the sense of heroes, of men physically rather than morally good : ii. 1, 3. tvám agne índrah vrishabháh satẩm asi. Thou, Agni, art Indra, the hero among heroes. i. 173, 7. samát-su tvâ sûra satẩm urânám.

Thee, O hero, in battles the protector of (good and true) men.

Verse 3, note 3. The meaning of sám prikkhase is very much the same as that of sám vadasva in i. 170, 5.

Verse 3, note. Subhâná evidently is meant as a name for the Maruts, who thus speak of themselves in the third person. This is by no means unusual in the Rig-veda; see, for instance,

i. 170, 2. tébhih kalpasva sâdhu-ya mã nah sam-árane vadhîh.

Be thou good with these (with us, the Maruts), do not kill us in battle!

Verse 4. Indra certainly addresses his old friends, the Maruts, very unceremoniously, but this, though at first startling, was evidently the intention of the poet. He wished to represent a squabble between Indra and the Maruts, such as they were familiar with in their own. village life, and this was to be followed by a reconciliation. The boorish rudeness, selfishness, and boastfulness here ascribed to Indra may seem offensive to those who cannot divest themselves of the modern meaning of deities, but looked upon from the right point of view, it is really full of interest.

Verse 4, note 1. Bráhmâni and matáyah are here mentioned separately in the same way as a distinction is made between brahman, stóma, and ukthá, iv. 22, 1; vi. 23, 1; between brahmâni and gírah, iii. 51, 6; between bráhma, gírah, and stómah, vi. 38, 3; between bráhma, gírah, ukthẩ, and mánma, vi. 38, 4, &c.

Verse 4, note 2. Sám, which I have here translated by sweet, is a difficult word to render. It is used as a substantive, as an adjective, and as an adverb; and in several instances it must remain doubtful whether it was meant for one or the other. The adverbial character is almost always, if not always, applicable, though in English there is no adverb of such general import as sám, and we must therefore render it differently, although we are able to perceive that in the mind of the poet it might still have been conceived as an adverb, in the sense of 'well.' I shall arrange the principal passages in which sám occurs according to the verbs with which it is construed.

1. With bhû :

viii. 79, 7. bháva nah soma sám hridé.

Be thou, Soma, well (pleasant) to our heart. Cf. viii. 82, 3. viii. 48, 4. sám nah bhava hridé a pîtáh indo (íti).

Be thou well (sweet) to our heart, when drunk, O Soma! Cf. x. 9, 4.

i. 90, 9. sám nah bhavatu aryamẩ.

May Aryaman be well (kind) to us!

vi. 74, 1. sám nah bhûtam dvi-páde sám kátuh-pade. May Soma and Rudra be well (kind) to our men and cattle. Here sám might be rendered as an adverb, or as an adjective, or even as a substantive, in the sense of health or blessing.

Cf. vii. 54, 1; ix. 69, 7. The expression dvipád and kátuh-pad is curiously like what occurs in the prayers of the Eugubian tables, Fisovie Sansie, ditu ocre Fisi, tote Jovine, ocrer Fisie, totar Jovinar dupursus, peturpursus fato fito, (Umbrische Sprachdenkmäler, von Aufrecht, p. 198.) ii. 38, 11. sám yát stotrí-bhyah âpáye bhávâti.

What may be well (a pleasure) for the praisers, for the friend.

X. 37, 10. sám nah bhava kákshasa,

Be kind to us with thy light!

2. With as:

viii. 17, 6. sómah sám astu te hridé.

May the Soma be well (agreeable) to thy heart!

i. 5, 7. sám te santu prá-ketase.

May the Somas be well (pleasing) to thee, the wise!

V. II, 5. túbhyam manîsha iyám astu sám hridé. May this prayer be well (acceptable) to thy heart! i. 114, 1. yáthâ sám ásat dvi-páde kátuh-pade. That it may be well for our men and cattle. 165, 1; 3.

Cf. x.

vii. 86, 8. sám nah kshéme sám ûm (íti) yóge nah astu. May it be well with us in keeping and acquiring!

v. 7, 9. ã yáh te—agne sám ásti dhấyase.

He who is lief to thee to support, i. e. he whom thou likest to support.

v. 74, 9. sám ûm (íti) sú vâm-asmakam astu karkritíh. Let there be happiness to you-glory to us!

3. With as or bhû understood :

vi. 45, 22. sám yát gáve ná sâkíne.

A song which is pleasant to the mighty Indra, as food

to an ox.

viii. I3, II. sám ít hí te.

For it is well for thee.

x. 86, 15. mantháh te indra sám hridé.

The mixture is pleasant to thy heart, O Indra!

x. 97, 18. áram kẩmâya, sám hridé.

Enough for love, pleasant to the heart.

vi. 34, 3. sám tát asmai.

That is pleasant to him.

vi. 21, 4. káh te yagñáh mánase sám várâya.

What sacrifice seems to thy mind pleasant to select?

4. With kar:

i. 43, 6. sám nah karati árvate.

May he do well to our horse, i. e. may he benefit our horses. iv. 1, 3. tokấya tugé-sám kridhi.

Do good to our children and progeny, or bless us for

the procreation of children.

viii. 18, 8. sám nah karatah asvínâ.

May the two Asvins do us good!

5. With vah :

i. 157, 3. sám nah ấ vakshat dvi-páde kátuh-pade.

May he bring blessing to us for man and cattle.

viii. 5, 20. téna nah-pásve tokaya sám gáve, váhatam pîvarîh íshah.