Note [1:13:2:1]1[1:13:3:1]. Does Tanunapat, lit. 'son of the body,' mean, as Roth and Grassmann believed, 'son of his own self' (comp. I, 12, 6. agnina agnih sam idhyate, 'by Agni Agni is kindled'), or is the meaning 'le propre fils' (Bergaigne, Rel. Vedique II, 100)? Narasamsa, which is nearly identical with the Avestic Nairyosanha, means 'the song of men,' or 'praised by men' (Bergaigne, l. l. I, 305; M. M.'s note on VII, 46, 4). In III, 29, 11 it is said of Agni: He is called Tanunapat as the foetus of the Asura; he becomes Narasamsa when he is born.' Of course an expression like this is by no means sufficient to prove that the sacrificial gods Tanunapat and Narasamsa, as invoked in the Apri hymns, are nothing but forms of Agni. Expressions which are constantly repeated in the Apri verses show that the work of Tanunapat, and likewise that of Narasamsa, consisted in spreading ghrita or 'honey' over the sacrifice.

Verse 4.

Note [1:13:4:1]1. 'Magnified' is ilitah; comp. the note on I, 1, 1. The third, or if both Tanunapat and Narasamsa are invoked, the fourth verse of the Apri hymns is regularly addressed to Agni with this epithet ilita.

Note [1:13:4:2]2. Manurhita, 'instituted by Manus,' not 'by men.' See Bergaigne, Religion Vedique, I, 6, 5 seq.

Verse 5.

Note [1:13:5:1]1. On anushak, comp. Pischel, Vedische Studien, II, 125.

Note [1:13:5:2]2. The last Pada is translated by Grassmann, 'wo der unsterbliche sich zeigt' (comp. Bergaigne, R.V. I, 194, note 1); by Ludwig, 'auf dem man das unsterbliche sieht.' To me it seems impossible to decide, so as to leave no doubt, whether amritasya is masculine or neuter. Comp. also Atharva-veda V, 4, 3; 28, 7; XIX, 39, 6-8, in which passages the phrase amritasya kakshanam recurs.

Verse 8.

Note [1:13:8:1]1. The two divine Hotris are mentioned in the Rig-veda only in the eighth (or seventh) verse of the Aprisuktas and besides in two passages, X, 65, 10; 66, 13, which do not throw any light on the nature of these sacrificial gods. They are called gatavedasa VII, 2, 7, purohitau X, 70, 7, bhishaga Vag. Samh. XXVIII, 7. As regards the duality of these divine counterparts of the human Hotri priest, possibly the 'two Hotris' should be understood as the Hotri and the Maitravaruna; the latter was the constant companion and assistant of the former in the Vedic animal sacrifice. Comp. Schwab, Altindisches Thieropfer, 96, 114, 117, &c.; H. O., Religion des Veda, 391.

Comp. on the two divine Hotris also Bergaigne, R.V. I, 233 seq.

Verse 9.