Note [1:44:3:1]1. The meaning of bha'h-rigika is quite uncertain. The accent would well agree with the explanation of the word as a possessive compound; dhumaketum bha'h-rigikam would then be exactly parallel: whose banner is smoke, whose rigika is light. We have then go-rigika as an epithet of Soma, 'he whose rigika the cows are,' i. e. 'whose rigika is milk,' and avih-rigika as an epithet of Dadhikravan ('he whose rigika is visible'). All this taken together is clearly insufficient for giving a result, and there is scarcely a better prospect for etymological guesses. Bergaigne's (Rel. Ved., I, 206) translation of rigika by 'fleche' would do for bha'h-rigika, but it is not very tempting in the cases of go-rigika and avih-rigika. Roth (Zeitschrift der D. Morg. Ges. 48, 118) translates 'lichtglanzend.'

Note [1:44:3:2]2. Pischel's explanation of adhvarasri (Vedische Studien, I, 53, 'Zum Opfer kommend') does not seem convincing to me.

Verse 4.

Note [1:44:4:1]1. Ludwig's translation 'dasz er die gotter herbringe' is not exact. As to the real meaning of our passage, comp. VII, 9, 5. agne yahi dutyam ... deva'n akkha, 'Agni, go as a messenger ... to the gods.'

Verse 5.

Note [1:44:5:1]1. Boehtlingk-Roth propose to read amritabhogana. I think the traditional text is right. Agni is called visvasya bhogana similarly, as it is said in I, 48, 10 (with regard to Ushas), visvasya hi pra'nanam gi'vanam tve. Amrita may be vocative s. neuter or masculine. Comp. Lanman, 339.

Verse 6.

Note [1:44:6:1]1. Benfey (Quantitatsverschiedenheiten, IV, 2, 27) and Ludwig take namasya' for a first person.

Verse 8.

Note [1:44:8:1]1. If the accusative agnim is right, as it probably is, Agni would be invoked to conduct Agni to the sacrifice. This is quite a possible idea. Comp. the formula of the 'devatanam avahanam,' 'agnim agna avaha, somam avaha; agnim avaha,' i. e. Agni, conduct hither Agni, conduct hither Soma, conduct hither Agni.' See Hillebrandt, Das Altindische Neu- und Vollmondsopfer, p. 84.

Note [1:44:8:2]2. Lanman, 482, takes kshapah as an acc. plur. I think it is gen. sing., and the accent should be kshapah. Comp. VIII, 19, 31; III, 49, 4, and the phrase aktoh vyushtau.

Verse 10.

Note [1:44:10:1]1. Prof. Max Muller translates: 'Thou art the guardian in the hamlets, the chief-priest; thou art the human chief-priest at the sacrifices.'

Verse 12.

Note [1:44:12:1]1. With the third Pada comp. IX, 50, 1, where it is said that the mighty strength of Soma shows itself 'sindhoh urmeh iva svanah,' i. e. 'like the roar of the waves of the Sindhu.'

Verse 13.

Note [1:44:13:1]1. I cannot follow the translation of Dr. Neisser, Bezzenberger's Beitrage, XVIII, 316.