used for pressing the Soma, it would be of no consequence if they were broken.--Other passages in which the dhishanah are mentioned in connection with the preparation of the Soma, are Rig-veda IX, 59, 2; X, 17, 2. In the last passage the lap of the Dh.' is mentioned as in I, 109, 3 (see above). The dhishana was anointed, I, 102, 1. The dhishana is mentioned in connection with the waters which were fetched by the Adhvaryus and used at the sacrifice, X, 30, 6, and in connection with the sacrificial fire, III, 2, 1, and in our passage. I have therefore no doubt that according to the original meaning the Dhishana was, as stated above, a sacrificial implement used chiefly, though not exclusively, at the pressing of the Soma. I do not venture to determine the exact nature of this implement, but I think that from the passages collected above it will be evident that it was a sort of support on which the pressing-stones rested. A similar support may have been used for the vessel containing the sacrificial water, and for the sacrificial fire. This support was considered as yielding the Soma to Indra, as strengthening Indra, as inciting Indra and the gods to liberality towards men. Thus we have a goddess Dhishana who wears the aspect of a goddess of wealth. She is invoked as one of the Gnas in I, 22, 10 with Hotra Bharati. Finally the Earth, the support of everything, was likened to this support of the pressing-stones and of the Soma; and Heaven and Earth were then considered as the two Dhishanas.

Note [1:96:1:3]3. Comp. above, 94, 13, note 1.

Verse 2.

Note [1:96:2:1]1. On the solemn formulas of invocation, called Nivids, see Haug's Aitareya Brahmana, p. 32 seq.; Weber, Indische Studien, IX, 355; H. O., Religion des Veda, 387, note 2. Of course, the Nivids which Sankhayana (Srautasutra VIII, 16-25) gives, cannot be those to which the poets of the Rig-veda several times allude.

Note [1:96:2:2]2. On Ayu as one of the mythical ancestors of

mankind, nearly related to Manu, see Bergaigne, Religion Vedique, I, 59 seq.

Note [1:96:2:3]3. Ushas is called vivasvati, III, 30, 13 (cf. Bergaigne, I, 86); we are justified, consequently. in translating vivasvata kakshasa, 'with the irradiating look.' But in giving this translation we should not forget that the poet no doubt at the same time intended to allude to the name of Vivasvat, the father of Yama.

Verse 3.

Note [1:96:3:1]1. The text has ilata. Comp. above, I, 1, 1, note 2.

Note [1:96:3:2]2. Agni seems to be called Bharata as belonging to the people of Bharatas. Comp. H. O., 'Buddha, sein Leben, seine Lehre, seine Gemeinde' (first edition), p. 414 seq. More usually Agni is designated as Bha'rata.