I conclude by quoting the more important recent literature referring to id: Prof. Max Muller's note on V, 60, 1 (S. B. E. vol. xxxii, p. 354); Physical Religion, p. 170; Bezzenberger, Nachrichten von der Gottinger Gesellsch. d. Wissensch. 1878, p. 264; Bechtel, Bezzenberger's Beitrage, X, 286; Bartholomae, ibid. XII, 91; Arische Forschungen, II, 78; Indogermanische Forschungen, III, 28, note 1; Brugmann, Indogermanische Forschungen, I, 171; K. F. Johansson, Indogermanische Forschungen, II, 47. Comp. also Bartholomae, Arische Forschungen, I, 21; III, 52, and Joh. Schmidt, Kuhn's Zeitschrift, XXXII, 389.

Verse 4.

Note [1:1:4:1]1. 'Worship' is a very inadequate translation of adhvara, which is nearly a synonym of yagna, by the side of which it frequently stands. Possibly in the designation of the sacrifice as yagna the stress was laid on the element of prayer, praises, and adoration; in the designation as adhvara on the actual work which was chiefly done by the Adhvaryu.--Prof. Max Muller writes: 'I accept the native explanation a-dhvara, without a flaw, perfect, whole, holy. Adhvara is generally an opus operatum; hence adhvaryu, the operating priest.' Comp. Physical Religion, p. 171. Bury's derivation of adhvara from madhu (mdhu-ara, Bezzenberger's Beitrage, VII, 339) is much more ingenious than convincing.

Verse 7.

Note [1:1:7:1]1. I have translated doshavastar as a vocative which, as is rendered very probable by the accent, was also the opinion of the diaskeuasts of the Samhita text.

[paragraph continues] The author of the sacrificial formula which is given in Asval. Sraut. III, 12, 4 and Sankh. Grihy. V, 5, 4, evidently understood the word in the same way; there Agni is invoked as doshavastar and as pratarvastar, as shining in the darkness of evening and as shining in the morning. That this may indeed be the true meaning of the word is shown by Rig-veda III, 49, 4, where Indra is called kshapa'm vasta' 'the illuminator of the nights' (kshapa'm is gen. plur., not as Bartholomae, Bezzenberger's Beitrage, XV, 208, takes it, loc. sing.). The very frequent passages, however, in which case-forms of dosha' stand in opposition to words meaning 'dawn' or 'morning'--which words in most cases are derived from the root vas--strongly favour the opinion of Gaedicke (Der Accusativ im Veda, 177, note 3) and K. F. Johansson (Bezzenberger's Beitrage, XIV, 163), who give to doshavastar the meaning 'in the darkness and in the morning.' This translation very well suits all Rig-veda passages in which the word occurs. If this opinion is accepted, doshavastar very probably ought to be written and accented as two independent words, dosha' vastar. See M. M., Physical Religion, p. 173.