33 Ye Asvins, Lords of Splendour, drank full draughts of grateful Soma juice,

And aided Indra in his deeds with Namuchi of Asura birth. 34 As parents aid a son, both Asvins aided thee, Indra, with their wondrous powers and wisdom.

When thou with might hadst drunk the draught that gladdens, Sarasvatî, O Bounteous Lord, refreshed thee.

33 The Sacrificer recites two Inviting Texts taken from R. V. X. 131. 4, 5. Namuchi: see X. 14. This Asura, the friend of Indra, is said to have drunk up, with Surâ and Soma, the manly strength of Indra who, on his complaining to the Asvins and Sarasvati, received from them a thunderbolt in the shape of the waters' foam with which he cut or tore off Namuchi's head.

BOOK THE ELEVENTH.

HARNESSING, first of all, the mind, Savitar having stretched the thought

With reverent look upon the light of Agni bore them up from earth.

2 By impulse of God Savitar we with our spirit harnessed strive With might to win the heavenly.

3 Savitar, having harnessed Gods who go to light and heavenly thought,

Who will create the lofty light-Savitar urge them on their way!

4 The priests of him the lofty priest well skilled in hymns, harness their spirit, yea, harness their holy thoughts.

He only, skilled in rules, assigns their priestly tasks. Yea, lofty is the praise of Savitar the God.

5 I yoke with prayer your ancient inspiration: may the laud rise as on the prince's pathway.

All Sons of the Immortal One shall hear it, who have resorted to celestial dwellings.

Books XI.-XVIII. contain formulas for the construction of altars or hearths for the various sacrificial fires, and first and chiefly for building up with about 10,800 bricks, all laid with special consecrating texts, the Uttaravedi or High Altar which represents the Universe and is identified with Agni himself. This ceremouy, called the Agnichayana requires a year for its complete performance and is of corresponding importance (see Sacred Books of the East, XLIII., Introduction). The High Altar is constructed in the shape of an outspread bird, probably an eagle or a falcon.

1 Harnessing applying to the holy work. Savitar: the Impeller, here meaning Prajapati, the Lord of creatures, who is identified with Agni, that is the Fire Altar which is now to be built. Them: oblations; or bricks, according to Mahidhara. With this and the seven following formulas the Adhvaryu offers an eightfold oblation, that is, a single oblation of eight dipping-spoonfuls of clarified butter poured into the offering-ladle.

2 To win the heavenly: to merit heaven by the due performance of our task.

3 Having harnessed: engaged them in Agni's service. By thought: or devotion, or skill. Lofty light: the Sun, Agni. On their way to perform their task.

4 Taken from R. V. V. 81. 1. The lofty Priest: Savitar; or Agni-Prajâpati. Well skilled in hymns: or 'inspirer of devotion': Eggeling. Rules: that regulate sacrifice.

5 Taken from R. V. X. 13. 1. Your: referring to the Sacrificer and his wife, according to Mahîdhara. Inspiration: brahma; according to Mahîdhara, the vital airs, the Seven Rishis, and Brahmans who are engaged in the holy work. The prince's pathway: the prince or noble is the Sacrificer, whose praise is to pervade earth and heaven. Sons of the Immortal One: the Gods whose father is Prajâpati.

6 Even he, the God whose going forth and majesty the other Deities have followed with their might,

He who hath measured the celestial regions out by his great power, he is the Courser Savitur.

7 Our sacrifice, God Savitar! speed forward: speed to his share the sacrifice's patron.

May the celestial Gandharva, cleanser of thought and will, make clean our thoughts and wishes.

The Lord of Speech sweeten the words we utter!

8 God Savitar, speed this God-loved sacrifice of ours, friendfinding, ever-conquering, winning wealth and heaven. Speed praise-song with the sacred verse, Rathantara with Gâyatra, Brihat that runs in Gâyatra. All-hail!

9 By impulse of God Savitar I take thee, with arms of Agvins, with the hands of Pûshan, in Angiras' manner, with Gâyatri metre.

From the earth's seat bring thou Purishya Agni, as Angiras was wont, with Trishṭup metre.

10 Spade art thou; woman art thou. Ours be power with thee to dig out Agni in his dwelling, as Angiras was wont, with Jagatî metre.

11 Savitar, bearing in his hand the gold spade which he took therewith,

Looking with reverence on the light of Agni, raised it from the earth,

With the Anushṭup metre and as Angiras was wont to do. 12 Run hither, urged to speed, O Horse, along the most extended space.

6 Taken from R. V. V. 81. 3.

7 Repeated from IX. 1. Celestial Gandharva: Savitar, the Sun-God

8 Praise-song: stoma. Sacred verse rich; recited verse of praise. Rathantara: see X. 10. Brihat: see VII. 22; X. 11.

9 Thee: the spade (see V. 22; VI. 1.) that is to be used for digging up earth and clay for the construction of the Altar. In Angiras' manner: as Angiras, one of the institutors of Agni's worship, and the priestly members of his family did aforetime. Purishya: an epithet of Agni identified with the Altar, abiding in the loose earth or rubble used as mortar to fill the spaces between the bricks and to bind them together. Mahidhara gives another meaning also: good to purishas, that is, cattle. See III. 40.

10 Woman: niri; the word for spade, abhri, being feminine. According to Mahîdhara, nårî=na+ariḥ, may mean, not having an enemy. See V. 22, note.

11 A formula to be used on taking up the spade.

12 Holding the spade, he addresses the animals, a horse, an ass, and a he-goat, that have been posted looking eastward. First the horse is addressed as representing the Sun in heaven, Vâyu in mid-air, and Agui on earth.

Thy loftiest birthplace is in heaven, thy navel is in air's mid-realm, the womb that bare thee is on earth.

13 Upon this course, O lords of wealth, harness, ye twain, the Ass who bears

Agni, and kindly favours us.

14 In every need, in every race we call, as friends, to succour us, Indra, the mightiest of all.

15 Come. speeding on and trampling imprecations, come gladdening to the chieftainship of Rudra.

Speed through the wide air thou whose paths are pleasant, with Pushan for thy mate, providing safety.

16 From the Earth's seat, like Angiras, bring thou Purishya Agui forth.

After the wont of Angiras we to Purishya Agni go.

Agni Purîshya we will bear after the wout of Angiras.

17 Agui hath looked along the van of Mornings, looked on the days, the earliest Jatavedas,

And many a time along the beams of Sûrya: along the heaven and earth hast thou extended.

18 The Courser, started on his way, shakes from him all hostilities.

He longs to look with reverent eye on Agui in the mighty

seat.

13 Lords of wealth: the Sacrificer and the Adhvaryu.

14 He addresses the goat with the text taken from R. V. I. 30. 7. 15 Without touching the animals he makes them go eastward. He addresses the horse. Imprecations: ill-wishes, or slanderous words of the Sacrificer's enemies. Rudra: as Pasupati, Lord of Beasts. Speed: here he addresses the ass, the steed of the Asvins. Pashan: here said to mean Earth.

16 He addresses the goat, sacred to Agni. Thou: the spade. We: the three fires having been lighted, the Sacrificer, the Brahman, and the Adhvaryu go to the lump of clay, representing Agui Purishya, which has been prepared for making the Ukhâ or Fire-pan and placed in a square hole in the ground. Will we bear: with this formula the Adhvaryu looks at the puppet or mock-man, the anaddhipurusha (one of no use to Gods, men, or Manes), to which a passive part in the ceremony is assigned. Prof. A. Hillebrandt, (Ritual-Litteratur, p. 165) suggests that this doll or effigy may be a figure representing some enemy of the Sacrificer; and Prof. A. Weber that it is a sort of corpus vile, intended to bear the blame of any accidental bitches and oversights in the performance of the ceremony.

17 A hollow ant-hill is placed between the lump of clay and the Âhavanîya fire, and through the cavity the Adhvaryu looks at the clay, reciting the text taken, with variations, from A. V. VII. 82. 5.

18 He addresses the horse. Hostilities: attacks, toils and troubles, and evils of all kinds. Agni: represented by the lump of clay. On the mighty seat manifested on the sacrificial ground.

19 O Courser, having come to earth, seek Agni with a longing wish.

Tell us by trampling on the ground where we may dig him from the earth.

20 Heaven is thy back, the earth thy seat, the air thy soul, the sea thy womb.

Looking around thee with thine eye trample the adversaries down.

21 Wealth-giver, Courser, from this place step forth to great felicity.

May we enjoy Earth's favour while we dig forth Agni from her lap.

22 Down hath he stepped, wealth-giver, racer, courser. Good and auspicious room on earth thou madest.

Thence let us dig forth Agui, fair to look on, while to the loftiest vault we mount, to heaven.

23 I thoughtfully besprinkle thee with butter, thee dwelling near to all existing creatures.

Broad, vast through vital power that moves transversely, conspicuous, strong with all the food that feeds thee.

24 I sprinkle him who moves in all directions: may he accept it with a friendly spirit.

Agni with bridegroom's face and lovely colour may not be touched when all his form is fury.

25 Round the oblation hath he paced, Agni the wise, the Lord of Strength,

Giving the offerer precious boons.

26 We set thee round us as a fort, victorious Agni, thee a Sage, Of hero lineage, day by day destroyer of our treacherous foes. 27 Thou, Agni, with the days, fain to shine hitherward, art brought to life from out the waters, from the stone,

19 He puts the horse's near forefoot on the lump of clay. With a longing wish: rucha; or, perhaps, with thy light, or eye.

20 He holds his hand over the horse's back. The sea: the ocean of air in which the Suu, represented by the horse, springs to birth,

21 He removes the horse's foot from the clay lump.

23 He sits down and offers two oblations on the lump of clay and the horse's hoof-print, and recites two texts taken (the first with variations) from R. V. II. 10. 4, 5. Thee: Agni, represented by the clay. Line 1 of verse 23 is first recited, then line 2 of 24; then line 2 of 23 and line 1 of 24. 24 With bridegroom's grace: or, revered by men.'

25 He draws a line with the spade three times round the lump of clay, and recites the texts taken respectively from R. V. IV. 15. 3; X. 87. 22; II,

1. 1.

27 The waters of the firmament, as lightning, Forest trees in the con. flagrations caused by the friction of dry branches.