Note 1. Arkati, which I have here translated by he cries aloud, means literally, he celebrates. I do not know of any passage where arkati, when used, as here, without an object, means to shine, as Professor Benfey translates it. The real difficulty, however, lies in makhá, which Sâyana explains by sacrifice, and which I have ventured to translate by priest or sacrificer. Makhá, as an adjective, means, as far as we can judge, strong or vigorous, and is applied to various deities, such as Pûshan I, 138, 1, Savitri VI, 71, 1, Soma XI, 20, 7, Indra III, 34, 2, the Maruts I, 64, 11; VI, 66, 9. By itself, makhá is never used as the name of any deity, and it cannot therefore, as Professor Roth proposes, be used in our passage as a name of Indra, or be referred to Indra as a significant adjective. In I, 119, 3, makhá is applied to men or warriors, but it does not follow that makhá by itself means warriors, though it maybe connected

with the Greek μαχος in σύμμαχος. See Curtius, Grundzüge, p. 293; Grassmann, in Kuhn's Zeitschrift, vol. xvi, p. 164.

There are two passages where makhá refers to an enemy of the gods, IX, 101, 13; X, 171, 2.

Among the remaining passages there is one where makhá is used in parallelism with váhni, X, 11, 6. vívakti váhnih, su-apasyáte makháh. Here I propose to translate, The poet speaks out, the priest works well. The same meaning seems applicable likewise to the phrase makhásya dâváne, to the offering of the priest, though I should prefer to translate 'to share in the sacrifice.'

I, 134, 1. â´ yâhi dâváne, vâ´yo (íti), makhásya dâváne.

Come, Vâyu, to the offering, to the offering of the priest.

VIII, 7, 27. â´ nah makhásya dâváne—dévâsah ûpa gantana.

Come, gods, to the offering of our priest.

Professor Roth proposes to render makhá in these passages by 'attestation of joy, celebration, praise,' and he takes dâváne as a dative of dâván, a nomen actionis, meaning, the giving. There are some passages where one feels inclined to admit a noun dâvána, and to take dâváne as a locative sing.

VI, 71, 2. devásya vayám savitûh sávîmani
           sréshthe syâma vásunah ka dâváne.

May we be in the favour of the god Savitar, and in the best award of his treasure.

In II, 11, 1, and II, 11, 12, the locative would likewise be preferable; but there is a decided majority of passages in which dâváne occurs and where it is to be taken as a dative a, nor is there any other instance in the Veda of a nomen actionis being formed by vana. It is better, therefore, in VI, 71, 2, to refer sréshthe to sávîmani, and to make allowance in the other passages for the idiomatic use of such phrases as dâváne vásûnâm or râyáh dâváne, whether from dâ or from do. See De Infinitivi forma et usu, by E. Wilhelm, 1873, p. 17.