Note [1:31:13:4]4. Ratahavyah means either a man who has made offerings, or a god to whom offerings are made. That it stands here in the first sense is shown with great probability by VIII, 103, 13, where the kirih ratahavyah svadhvarah is described, the man who, though poor, makes offerings and is a good sacrificer. But if we are right in our translation of ratahavyah, the verb vanoshi cannot belong to the relative clause; I propose to read vanoshi without accent. The way in which Pischel tries to explain the accent of vanoshi, by taking the words kireh kit mantram manasa as a parenthesis, is too artificial.

Verse 14.

Note [1:31:14:1]1. I think that we should here, as in verse 13, read vanoshi without accent.

Note [1:31:14:2]2. This must be at least the approximate meaning of adhra. 'For adhrasya one expects radhrasya,' M. M.

Note [1:31:14:3]3. I think that the quarters of the world have nothing to do here, but that instead of pra disah we should read (with Ludwig) pradisah. A similar mistake regarding the word pradis occurs several times in the text of the Rig-veda. I propose to translate the corrected text: 'Thou instructest the simple, well knowing the (divine) commandments.' Comp. vayunani vidva'n, dutyani vidva'n, &c.

Verse 15.

Note [1:31:15:1]1. 'Der ist des himels ebenbild' (Ludwig). But this word upama' is, as far as we can see, not very ancient. I take upama', with Boehtlingk-Roth, as an adverbial instrumental like dakshina', madhya', &c. Prof. Max Muller translates 'close or near to heaven.'

Verse 16.

Note [1:31:16:1]1. Sarani designates in the Atharva-veda VI, 43, 3 a fault or defect, the exact nature of which cannot be determined. Boehtlingk-Roth propose Widerspanstigkeit, Hartnackigkeit; Max Muller. Abweg, Fehltritt.

Note [1:31:16:2]2. On bhrimi, comp. M. M.'s note on II, 34, 1.

Note [1:31:16:3]3. Comp. III, 43, 5. kuvit ma rishim papiva'msam sutasya (supply karase), 'Wilt thou make me a Rishi after I have drunk Soma?'