Here I cast out the charm of magic power buried for me by equal or unequal.

Here I cast out the charm that hath been buried for me by non-relation or relation.

I cast the charm of magic out.

24 Self-ruler art thou, conquering foes. Ruler for ever art thou, killing enemies.

Men's ruler art thou, slaying fiends. All ruler, killing foes, art thou.

25 I sprinkle you whom Vishnu owns, killers of fiends and evil charms.

I lay down you whom Vishņu loves, killers of fiends and wicked charms.

I scatter you whom Vishnu loves, killers of fiends and wicked charms.

You two whom Vishņu loves, who kill fiends and ill charms
do I lay down.

You two whom Vishņu loves, who kill fiends and ill charms
I compass round.

To Vishnu thou belongest. Ye are Vishnu's.

26 By impulse of God Savitar I take thee with arms of Agvins, with the hands of Pûshan.

Thou art a woman. Here I cut the necks of Râkshasas away.
Barley art thou. Bar off from us our haters, bar our enemies.
Thee for heaven, thee for earth, thee for air's region.

Pure be the worlds, the Fathers' dwelling-places. Thou art
the habitation of the Fathers.

piece of old matting or cloth, and buried arm-deep in the ground to injure enemies. See The Hymns of the Atharva-veda, X. 1. 18. and note. The digger of these sound-holes dislodges by his act any such charms as have been buried there, and recites a formula as he throws up the earth from each hole.

24 By way of benediction the Sacrificer touches and addresses each of the completed holes, with a formula for each.

25 He sprinkles lustral water over the holes. I lay down: two pressingboards, one on each of two pits. I scatter: blades of Darbha grass. You two: the pressing-boards. I compass round: with earth to keep them steady. Thou: the skin used in the Soma-pressing process. Ye: the five pressing-stones which belong to Vishņu as guardian of the sacrifice.

26 Formulas for putting up a branch or post of Udumbara (Ficus Glomerata) in the centre of the Sadas or shed where the priests sit. By impulse, etc.: two lines repeated from verse 22. He throws barley into the sprinkling-water. Barley: yava. Bar off: yavaya. There is a play on the words. Thee for heaven: he sprinkles the top of the branch. For earth: the bottom. For air's region: the middle. Pure be the worlds: he pours the remaining water into the hole made for the branch. Thou: a layer of Darbha grass which he strews in the hole.

27 Prop heaven, fill full the air, on earth stand firmly. Dyutâną, offspring of the Maruts, plant thee!, Mitra and Varuna with firm upholding.

I close thee in, thou winner of the Brahmans, winner of Nobles and abundant riches.

Strengthen the Brahmans, strengthen thou the Nobles, strengthen our vital power, strengthen our offspring.

28 Firm-set art thou. Firm be this Sacrificer within this home with offspring and with cattle.

O Heaven and Earth, be ye filled full of fatness.
Indra's mat art thou, shelter of all people.

29 Lover of song, may these our songs encompass thee on every side;

Strengthening thee of lengthened life, may they be dear delights to thee.

30 Thou art the needle for the work of Indra. Thou art the firmly fastened knot of Indra. Indra's art thou. Thou art the Visvedevas'.

31 All-present art thou, carrying off. Oblation-bearing priest art thou.

Thou art the Swift, the Very Wise. Tutha art thou, who knoweth all.

32 Thou art the yearning one, the sage. Anghâri, Bambhâri

art thou.

27 He raises and addresses the branch or post. Dyutâna: the name of a Vedic Rishi, seer of R. V. VIII. 85. It is said to mean Vâyu, the son or attendant of the Storm-Gods. I close thee in: with earth put round it.

28 Thou: the Udumbara post, which he (the Sacrificer) touches. O Heaven and Earth: he pours clarified butter on the forked top of the post. Indra's mat: of grass, to thatch the Sadas or Priests' shed. All people : the Sacrificer and the officiating priests.

29 After enclosing the shed with mats, he addresses Indra as Lord of the Sadas with the text taken from R. V. I. 10. 12.

30 Thou: he addresses the rope with which the mats are fastened. Needle: 'Sewer': Eggeling. See verse 21. Thou art Indra's: he addresses the enclosed Sadas. Visvedevas': belonging to the All-Gods.

See II. 18.

31 and 32 contain formulas for the consecration of the eight Dhishnyas, side-altars or hearths, each of which is addressed in turn: (1) the Âguidhrîya or hearth of the Âgnîdhra or Fire-kindler (carrying off, meaning bearing oblations to the Gods'); (2) the Hotar's hearth; (3) the hearth of the Maitrâvaruna or first Assistant of the Hotar; (4) the hearth of the Brâhmanâchhansi (Tutha meaning 'Brahman priest,' who knows how priestly fees are to be distributed).

32 (5) The hearth of the Potar or Cleansing Priest is addressed as the yearning one; (6) the hearth of the Neshtar, the priest who leads forward the Sacrificer's wife, is addressed by the names of Anghari and

Aid-seeker art thou, worshipping. Cleanser art thou, the cleansing place. Krisânu, Sovran Lord, art thou. Thou art the Pavamâna of the assembly. Thou art the welkin ever moving forward. Swept clean art thou, preparer of oblations. Thou art the seat of Law, heaven's light and lustre.

33 A sea art thou of all-embracing compass. Aja art thou, who hath one foot to bear him. Thou art the Dragon of the Depths of ocean. Speech art thou, thou the Sadas, thou art Indra's. Doors of the sacrifice, do not distress me! Lord, Ruler of the pathways, lead me onward. In this Godreaching path may I be happy.

34 Look ye upon me with the eye of Mitra.

O Agnis, ye, receivers of oblations, are by a lauded name lauded together. Protect me, Agnis! with your glittering army. Fill me with riches, Agnis! be my keepers. To you be adoration. Do not harm me.

35 Thou art a light that wears all forms and figures, serving the general host of Gods as Kindler.

Bambhari, two of the guardians of the celestial Soma. See IV. 27; (7) the hearth of the Achhâvåka or Inviting Priest is addressed as Aid-seeker; (8) the Mârjaliya hearth on which the sacrificial vessels are cleaned is addressed as Cleanser. After the completion of the Dhishnyas the Ahavaniya fire is pointed at and addressed as Krisânu, the chief guardian of the Celestial Soma. The Pavamana: the Adhvaryu addresses the Bahishpavamâna place, the place where a morning Stotra or hymn of praise is sung outside the Vedi or altar Assembly of priests. Welkin: the pit from which the earth for the altar and Dhishoyas is taken is likened to the sky with openings between clouds. Moving forward: or, perhaps, precipitous, shelving downward. According to Mahidhara, circumambulated by the priests. Swept clean: the slaughtering-place is addressed. Seat of Law: the Udumbara post, where Sâmans are chanted at sacrifice.

33 A sea: the seat of the Brahman priest, to which all Gods resort and where the Brahman of fathomless knowledge sits. Aja: the fire at the door of the Prâchînavamṣa hall (the hall whose supporting beam is turned eastward) is addressed. Aja Ekapâd, or the One-footed Unborn, is perhaps the Sun or Lightning. See The Hymns of the Rigveda, VI. 50. 14, and Macdonell, Vedic Mythology, pp. 73, 74. Dragon of the Depths: Abi Budhnya, frequently associated with Aja-Ekapad, is a deity of the atmospheric ocean. See The Hymns of the Rigveda, Index, and Macdonell, Vedic Mythology, pp. 72, 73. The Gârhapatya fire is thus addressed. Speech: the Sadas or shed in which the priests perform religious duties with spoken words. Doors, etc.: that is, let me pass in and out without stumbling. Ruler of the pathways the Sun is addressed. God-reaching path: sacrifice. 34 Look ye: the priests are addressed. Mitra: or, of a friend. Agnis: the fires of the Dhishṇyas. Glittering: raudrena; or, Rudra-like, awful, destructive of enemies.

35 With the text, he takes clarified butter mixed with sour curds. Thou: the clotted butter. Kindler: for,' says Mahidhara,' 'the Gods are illuminated or brightened when they have enjoyed the sacrificial butter."

Thou, Soma, wilt withhold thy wide protection from bodywounding hatreds shown by others. All-hail!

Let the Swift graciously enjoy the butter. All-hail!

36 By goodly paths lead us to riches, Agni, thou God who knowest every sacred duty.

Remove the sin that makes us stray and wander: most ample adoration will we bring thee.

37 Wide room and comfort may this Agni give us, and go before us cleaving down our foemen.

May he win booty in the fight for booty: May he quell foes in his triumphant onset.

38 O Vishņu, stride thou widely forth, give ample room for our abode.

Drink butter, homed in butter! Still speed on the sacrifice's lord. All-hail!

39 To thee, God Savitar, belongs this Soma. Guard him securely: let not demons harm thee.

Now hast thou joined the Gods as God, God Soma: men have I joined here through abundant riches.

All-hail! from Varuna's noose an I delivered.

40 0 Agni, Guardian of the Vow, O Guardian of the Vow, on me whatever form of thine hath been, may that same form be upon thee. Whatever form of mine hath been on thee, may that be here on me.

O Lord of Vows, our vows have been accomplished. Dîkshâ's Lord hath approved my Consecration, and holy Fervour's Lord allowed my Fervour.

41 O Vishņu, stride thou widely forth, make ample room for our abode.

Drink butter, homed in butter! Still speed on the sacrifice's lord. All-bail !

Thou, Soma: with this formula he offers an oblation. Let the Swift: he offers to Soma a second time.

36 The Sacrificer recites the text taken from R. V. 1. 189. 1.

37 The Adhvaryu lays the fire on the Agnidhra hearth, and in its shed puts down the pressing-stones, the Soma-trough, and the Soma vessels, and offers oblation with the text.

38 He offers oblation in the Âhavaniya fire with the text.

39 He spreads the black-antelope skin in the right-hand or southward cart, and lays the Soma thereon with the text. Delivered: handing over the Soma has secured me from danger of punishment by Varuna.

40 He lays a kindling-stick on the Âhavanîya fire. O Agni, etc.: repeated from verse 6.

41 Formulas for the preparation of the Yupa or Sacrificial Stake. The ceremony begins with an offering and a verse (repeated from 38) to Vishnu, as he is the sacrifice and the stake belongs to him.

42 I have passed others, not approached to others. On the near side of those that were more distant, and farther than the nearer have I found thee.

So, for the worship of the Gods, with gladness we welcome thee God, Sovran of the Forest! Let the Gods welcome thee for the Gods' service. For Vishnu thee. Plaut, guard! Axe, do not harm it!

43 Graze not the sky. Harm not mid-air. Be in accordance with the earth.

For this well-sharpened axe hath led thee forth to great felicity.

Hence, with a hundred branches, God, Lord of the Forest, grow thou

up.

May we grow spreading with a hundred branches.

42 He them takes the rest of the butter and goes with the carpenter to the wood in search of a suitable tree, à Palaga, Khadira, Vilva (Aegle Marmelos or Bel), or the like. When he has found it he recites the verse expressing the trouble he has taken. Others: other trees. Sovran of the Forest: vanaspati; a large tree; the technical name of the Sacrificial Stake regarded as a form of Agni. For Vishnu thee: he touches it with the dipping-spoon. Plant!: a blade of Kusa-grass which he puts where the first cut will be made.

43 He addresses the tree as it falls, and as it, as well as the axe, is a thunderbolt, entreats it to spare the three worlds. To great felicity: as bearing a most important part in sacrifice. Hence: from this stump.