May the fleet Courser's halter and his heel-ropes, the headstall and the girths and cords about him,

And the grass put within his mouth to bait him,—among the Gods, too, let all these be with thee.

32 What part of the Steed's flesh the fly hath eaten, or is left sticking to the post or hatchet,

Or to the slayer's hands and nails adhereth,-among the
Gods, too, may all this be with thee.

33 Food undigested steaming from his belly, and any odour of raw flesh remaining,

This let the immolators set in order and dress the sacrifice

with perfect cooking.

34 What from thy body which with fire is roasted, when thou art set upon the spit, distilleth,—

Let not that lie on earth or grass neglected, but to the longing Gods let all be offered.

35 They who, observing that the Horse is ready, call out and say, The smell is good; remove it;

And, craving meat, await the distribution,-may their approving help promote our labour.

36 The trial-fork of the flesh-cooking caldron, the vessels out of which the broth is sprinkled,

The warming-pots, the covers of the dishes, hooks, carvingboards, all these attend the Charger.

37 Let not the fire, smoke-scented, make thee crackle, nor glowing caldron smell and break to pieces.

Offered, beloved, approved, and consecrated, -such Charger do the Gods accept with favour.

38 The starting-place, his place of rest and rolling, the ropes wherewith the Charger's feet were fastened,

The water that he drauk, the food he tasted,-among the
Gods, too, may all these attend thee.

39 The robe they spread upon the Horse to clothe him, the upper covering and the golden trappings,

The halters which restrain the Steed, the heel-ropes, -all these, as grateful to the Gods, they offer.

40 If one, when seated, with excessive urging hath with his heel or with his whip distressed thee,

All these thy woes, as with oblation's ladle at sacrifices, with my prayer I banish.

41 The four-and-thirty ribs of the swift Courser, kin to the Gods, the slayer's hatchet pierces.

41 Four-and-thirty: so many out of the thirty-six. As the Sacrificial Horse represents the heavens, the thirty-four ribs symbolize the Sun, the

Cut ye with skill so that the parts be flawless, and piece by piece declaring them dissect them.

42 Of Tvashtar's Courser there is one dissector: this is the cus tom two there are who guide him.

Such of his limbs as I divide in order, all these, amid the lumps, in fire I offer.

43 Let not thy dear soul burn thee as thou comest, let not the hatchet linger in thy body.

Let not a greedy clumsy immolator, missing the joints, mangle thy limbs unduly.

44 No, here thou diest not, thou art not injured only by easy paths to Gods thou goest.

Both Bays, both Spotted Mares are now thy fellows, and to the Ass's pole is yoked the Courser.

45 May this Steed bring us all-sustaining riches, wealth in good kine, good horses, manly offspring.

Freedom from sin may Aditi vouchsafe us; the Steed with our oblations gain us lordship!

46 We will, with Indra and all Gods to help us, bring these existing worlds into subjection.

With the Adityas, with the band of Maruts, may Indra give us medicine to heal us.

Our sacrifice, our bodies, and our offspring may Indra regulate with the Âdityas.

47 O Agni, be our nearest Friend, etc., as in III. 25.

To thee then, O Most Bright, etc., as in III. 26.

Moon, the five planets, and the twenty-seven nakshatras or lunar asterisms. See Ludwig, Der Rigveda, III. p. 186. Piece by piece: the dissectors are to name the several parts as they divide them, each part being assigned to a separate deity.

42 One dissector: in chief. The lumps: the portions of meat made up into balls.

43 Burn thee: make thee sad.

44 Both Bays. etc. thou art now associated in heaven with the two bay horses of Indra, the two spotted mares of the Maruts, and the ass (representing the grey or dun colour of early morning) that draws the chariot of the Asvins.

46 Taken, with variations, from R. V. X. 157. 1, 3, 2.

For a description of an Aşvamedha in later times, see Râmâyaṇa, Book I. 10-15.

The Dakshinâs or honoraria bestowed upon the officiating priests are not mentioned in the text. They consisted chiefly of a large proportion of the booty taken from the ruler and the people of the conquered country. According to a Commentator, the spoil of the east was given to the Hotar, and that of the south to the Brahman. The Adhvaryu received a maiden (the daughter of the Sacrificer, says a Commentator), and the Sacrificer's fourth wife. See Hillebrandt, Ritual-Litteratur, p. 152.

AGNI and Prithivî, c'osely connected, may they bring low for me the boon I mention.

Vâyu and Firmament, closely connected, may they, etc.
Closely connected Dyaus and the Aditya, may they, etc.
Closely connected Varuna and Waters, may they, etc.
Lord of the seven communities and her who forms all be-
ings, eighth,

Make our ways full of pleasantness: may So-and-So and I

agree.

2 That I to all the people may address this salutary speech, To priest and nobleman, Sûdra and Arya, to one of our own kin and to the stranger.

Dear may I be to Gods and guerdon-giver. Fulfilled be this my hope be that my portion !

:

3 Give us, Brihaspati, that wondrous treasure, that which exceeds the merit of the foeman,

Which shines among the folk effectual, splendid, that, Son of Law, which is with might refulgent.

Taken upon a base art thou. Thee for Brihaspati. This is thy home. Thee for Brihaspati,

4 Come hither, Indra, rich in kine! Drink Soma, Lord of Hundred Powers,

Effused by braying pressing-stones.

Taken upon a base art thou. Thee for Indra, rich in kine.

This is thy home. Thee for Indra, rich in kine.

Books XXVI-XXIX contain sacrificial texts and formulas connected with the Lunar Sacrifices, Oblation to the Manes, the Agnihotra, the Seasonal Sacrifices, the Vajapeya, the Râjasûya, the Sautramanî, the Aṣvamedha, etc., which have formed the subjects of earlier Books. To these sacrifices these supplementary formulas are to be applied as occasion requires.

1 Bring low: under my control; int my possession. The boon I mention: a blank prayer, the special blessing that is desired must be stated when the formula is used. Seven communities: probably meaning, all the people. See R. V. VIII. 81. 20. According to Malidhara, the seven organs of perception are intended, and Paramâtma the Supreme Self, is their Lord. Eighth Earth, or Vak. These words are in the nominative case, and the verb, make, is in the second person singular of the imperative. Mahidhara therefore supplies He Svâmin, yasya tava, O Lord, whose are. So-and-So: some man with whom the speaker is at variance, and whose name is to be applied as occasion requires. Cp. VII. 3; IX. 38, 40.

2 Arya: the Vaisya, the man of the people, the agriculturist and trader, of the third class Be that: the special boon prayed for, wealth, kine, sons, or whatever it may be, is to be declared when the formula is used.

3 Taken from R. V. II. 23. 15. The foeman: the ungodly man of alien creed. Son of Law: who hast thy being in accordance with rita, Right, Truth, or eternal Law and Order. Taken upon a base: see VII. 4. He addresses the cup of Soma juice which he takes or draws for Brihaspati.

5 0 Indra, Vritra-slayer, come. Drink Soma, Lord of Hun

dred Powers,

Expressed with stones whose wealth is kine.

Taken upon a base art thou, etc., as in verse 4.

6 Vaiṣvânara the righteous One, the Lord of sacrifice and light, The heat that wasteth not, we seek.

Taken upon a base art thou. Thee for Vaisvânara.
This is thy home: thee for Vaisvânara.

7 Still in Vaiṣvânara's grace may we continue: yea, he is King Supreme o'er all things living.

Sprung hence to life upon this All he looketh. hath rivalry with Surya.

Taken upon a base art thou, etc., as in verse 6.

Vaiṣvânara

8 Hitherward come Vaiṣvânara to succour us from far away, Agni through laud that brings him near! Taken upon a base, etc, as in verse 6.

9 Agni is Pavamâna, Sage, the Tribe-Priest of the Races Five: To him of mighty wealth we pray.

Taken upon a base art thou. Thee for lustre.

home. Thee for lustre.

This is thy

10 May mighty Indra, thunder-armed, may Shoḍaşi protect us well, and slay the wicked man who hateth us. Taken upon a base art thou. Thee for Mahendra. thy home. Thee for Mahendra.

This is

11 As cows low to their calves in stalls so with our songs we glorify

This Indra, e'en your wondrous God who checks assault, who joys in the delicious juice.

12 Agni's is the most fetching soug. Shine mightily, thou rich in light!

Like the Chief Consort of a King, riches and strength proceed from thee.

5 Whose wealth is kine: libations of Soma juice being thus rewarded. 6 The heat that wasteth not: 'Exhaustless heat am I (Agni)':-R. V. III. 26. 7.

7 Sprung hence: produced from these two aranis, the fire drill. The text is taken from R. V. I. 98. 1.

9 Taken from R. V. IX. 66. 20. Pavamana: Self-purifying; an epithet applied both to Soma and to Agni. Tribe Priest: or Purohita. Races Five: the four castes and Nishâdas or aboriginal tribes, according to the

commentators.

10 Shoḍast a title of Indra. See VIII. 33, note. Mahendra: Great Indra. 11 Taken from R. V. VIII. 77. 1. Cows: milked for sacrificial purposes and temporarily separated from their calves. See I., introductory note. 12 Taken from R. V. V. 25. 7. Most fetching: most effectually attracting and bringing to the sacrifice. Like the Chief Consort: like a chief queen proceeding from her home in royal state.

13 Come, here, O Agni, will I sing verily other songs to thee, And with these drops shalt thou grow strong.

14 The Seasons spread thy sacrifice! the Months protect thine offering!

May the Year guard our sacrifice for thee and keep our children safe.

15 There where the mountains downward slope, there by the meeting of the streams

The sage was manifest with song.

16 High is thy juice's birth: though set in heaven, on earth it hath obtained

Strong sheltering power and great renown.

17 Finder of room and freedom, flow for Indra, meet for worship, flow

For Varuna and the Marut host.

18 Striving to win, with him we gain all wealth of the ungodly

one,

Yea, all the glories of mankind.

19 May we be prosperous with brave sons, cattle, horses, each wish of ours, and varied blessings,

With quadrupeds, and with the men about us.

Gods guide our sacrifice in season.

May the

20 0 Agui, bring thou hitherward the yearning Consorts of the

Gods,

Bring Tvashtar to the Soma-draught.

21 O Neshtar girt by Dames, accept our sacrifice: with Ritu drink,

For thou art he who giveth wealth.

13 Taken from R. V. VI. 16. 16.

15 Taken from R. V. VIII. 6. 28. The Sage: Indra. 'Sâyana's conclusion of the purport of the verse is that men ought to worship where Indra is said to be manifested.'-Wilson. According to Mahidhara, the translation should be 'The Sage was gendered with the thought'; that is, he says, the Soma plant sprang to life with the knowledge that men would use it in their sacrifices.

16 Taken from R. V. IX. 61. 10. The verse is addressed to Soma. 17 Taken from R. V. IX. 61. 12. Addressed to Soma. Meet for worship: yajyave; according to Prof. M. Müller, the pursuer.

18 Taken from R. V. IX. 61. 11. Him: Soma.

20 Taken from R. V. I. 22. 9. Trashṭar: 'probably on account of his creative agency in the womb, Tvastr is closely allied with celestial females (gnáḥ, janayaḥ) or the wives of the gods who are his most frequent attendants'- -Macdonell, Vedic Mythology, p. 117.

21 Taken from R. V. I. 15. 3. Neshtar: the priest who leads forward the wife of the Sacrificer and prepares the Surâ (see VIII. 10, note). In this place Neshtar is said to be a title of Tvashṭar from his having on some occasion assumed the function of a Neshtar priest. Ritu: with the God Ritu, the Season deified; or, in the proper season.