(1) Verily, the day arose for the horse as the sacrificial vessel which stands before. Its place is the eastern sea. Verily, the night arose for him as the sacrificial vessel which stands behind. Its place is the western sea. Verily, these two arose on both sides of the horse as the two sacrificial vessels. animal sacrifices in ancient India (described at length in Sat. Br. 13. 1-5), is interpreted, in this and the following Brahmana, as of cosmic significance — a miniature reproduction of the world-order. In the liturgy for the Horse-sacrifice (contained in VS. 22-25) there is a similar apportionment of the parts of the animal to the vanous parts of the world. Compare also a similar elaborate cosmic correlation of the ox at AV. 9. 7. symbolized cosmically by the Bay of Bengal and the Indian Ocean. Becoming a steed, he carried the gods; a stallion, the Gandharvas; a courser, the demons; a horse, men. The sea, indeed, is his relative. The sea is his place.

(8) The Image of the Ox denotes the strong and the mature, turning up the intellectual furrows for the reception of the heavenly and productive showers; and the Horns, the guarding and indomitable. The representation of the Eagle denotes the kingly, and soaring, and swift in flight, and quickness in search of the nourishment which makes strong, and wanness, and agility, and cleverness; and the unimpeded, straight, and unflinching gaze towards the bounteous and brilliant splendour of the Divine rays of the sun, with the robust extension of the visual powers. That of Horses represents obedience and docility, and of those who are white, brilliancy, and as especially congenial to the Divine Light; but of those who are dark blue, the Hidden; and of those red, the fiery and vigorous; and of the piebald, the uniting of the extremes by the power passing through them, and joining the first to the second, and the second to the first, reciprocally and considerately. Now if we did not consult the proportion of our discourse, we might, not inappropriately, adapt the particular characteristics of the aforesaid living creatures, and all their bodily representations to the Heavenly Powers, upon the principle of dissimilar similitudes; for instance, their appearance of anger, to intellectual manliness, of which anger is the remotest echo, and their desire, to the Divine love; and to speak summarily, referring all the sensible perceptions, and many parts of irrational beings, to the immaterial conceptions and unified Powers of the Heavenly Beings. Now not only is this sufficient for the wise, but even an explanation of one of the dissimilar representations would be sufficient for the accurate description of similar things, after the same fashion.

(6) Then they said to them: "Because it has not been possible for you to talk, you shall be changed. We have changed our minds: Your food, your pasture, your homes. and your nests you shall have; they shall be the ravines and the woods, because it has not been possible for you to adore us or invoke us. There shall be those who adore us, we shall make other [beings] who shall be obedient. Accept your destiny: your flesh shall be tom to pieces. So shall it be. This shall be your lot." So they said, when they made known their will to the large and small animals which are on the face of the earth. They wished to give them another trial; they, wished to make another attempt; they wished to make [all living things] adore them. But they could not understand each other's speech; they could succeed in nothing, and could do nothing. For this reason they were sacrificed and the animals which were on earth were condemned to be killed and eaten. For this reason another attempt had to be made to create and make men by the Creator, the Maker, and the Forefathers.

(1) He desired: ' Would that this [body] of mine were fit for sacrifice! Would that by it I had a self (atmanmn)! J Thereupon it became a horse (asva), because it swelled (a£vat). ' It has become fit for sacrifice (medhya) \ ' thought he. There- fore the horse-sacrifice is called A6va-medha. He, verily, knows the A3va-medha, who knows it thus. He kept him [i.e. the horse] in mind without confining him. After a year he sacrificed him for himself, [Other] animals he delivered over to the divinities. Therefore men sacrifice the victim which is consecrated to Prajapati as though offered unto all the gods. free for a year. Verily, that [sun] which gives forth heat is the Asva-medha. The year is its embodiment (atmau). This [eaithly] fire is the ar&a. The worlds are its embodi- ments. These aie two, the arka sacrificial fire and the A^va- medha sacrifice. Yet again they are one divinity, even Death. He [who knows this] wards off death again, death obtains him not, death becomes his body (atman\ he becomes one of these deities.

(4) 'From the months they go to the world of the fathers, from the world of the fathers to the ether, from the ether to the moon. That is Soma, the king. Here they are loved (eaten) by the Devas, yes, the Devas love (eat) them .

(1) Let a man meditate on the fivefold Sâman in animals. The hiṅkâra is goats, the prastâva sheep, the udgîtha cows, the pratihâra horses, the nidhana man.

(1) Unto you (O Ahura and Asha!) the Soul of the Kine (our sacred herds and folk) cried aloud: For whom did ye create me, and by whom did ye fashion me? On me comes the assault of wrath, and of violent power, the blow of desolation, audacious insolence, and (thievish) might. None other pasture-giver have I than you, therefore do ye teach me good (tillage) for the fields (my only hope of welfare )!

(6) The animals showed them the road. And then grinding the yellow corn and the white corn, Xmucané made nine drinks, and from this food came the strength and the flesh, and with it they created the muscles and the strength of man. This the Forefathers did, Tepeu and Gucumatz, as they were called.

(6) Then he takes a sip, saying: — 'On this desired [glory] of Savitri — 'Tis sweetness, winds for pious man — "Tis sweetness, too, the streams pour forth. Sweet-filled for us let be the herbs' To Earth (b/iur), hail! [On this desired] glory of the god let us meditate. Sweet be the night and morning glows! Sweet be the atmosphere of earth ' And sweet th' Heaven-father (dyaus pita) be to us! To Atmosphere (bhuvas), hail! And may he himself inspire our thoughts' 6 The tree be full of sweet for us! And let the sun be full of sweet! Sweet-filled the cows become for us 1 7 To the Sky (svar\ hail! ' He repeats all the Savitri Hymn and all the « Sweet-verses/ and says: 'May I indeed become this world -all! O Earth (bhnr) and Atmosphere (bhuvas) and Sky (svar) \ Hail!' Finally, having taken a sip, having washed his hands, he lies down behind the fire, head eastward. In the morning he worships the sun, and says: c Of the quarters of heaven thou art the one lotus-flower! s May I of men become the one lotus-flower! ' s bear some lesemblance to the phrase which involves a play on words m the corresponding passage in Chand. 5. 2. 6, amo ndmd 'si ama hi te sarvam zdam, c Thou art He (ama) by name, for this whole world is at home (ama) m thee.' 8 A symbolic expression for ' pre-eminent.' Then he goes back the same way that he came, and, seated behind the fire, mutters the Line of Tradition (vamsa)* 7- This, indeed, did Uddalaka Arurn tell to his pupil Vaja- saneya Yajnavalkya, and say: « Even if one should pour this on a dry stump, branches would be produced and leaves would spring forth.

(2) This, verily, is the honey which Dadhyanc Atharvana declared unto the two Asvins. Seeing this, the seer spake: — f Upon Dadhyanc Atharvana ye Asvins Did substitute a horse's head, He, keeping true, declared to you the honey Of Tvashtri, which is your secret, O ye mighty ones/ 2 1 8. This, verily, is the honey which Dadhyanc Atharvana declared unto the two AsVins. Seeing this, the seer spake: — ' Citadels with two feet he did make. Citadels with four feet he did make. Into the citadels he, having become a bird — Into the citadels {puras) the Person (purusa) entered/ This, verily, is the person (pnrusa) dwelling in all cities (pnri- soya). There is nothing by which he is not covered, nothing by which he is not hid. 19* This, verily, is the honey which Dadhyanc Atharvana declared unto the two AsVins. Seeing this, the seer spake:— 1 RV i. 1 1 6. 12. The two Asvins desired instruction from Dadhyaac. But the latter was loath to impart it, for Indra had threatened Dadhyaiic thai if he ever told this honey-doctrine to any one else, he (India) would cut his head off. To avoid this untoward result, the A&yms took off Dadhyafic's head and substituted a horse's head. Then, after Uadhyafic had declared the honey- doctrine m com- pliance with their request and Indra had carried out his threat, the A&vms restored to Dadhyanc his own head. This episode shows the extreme difficulty with which even gods secured the knowledge originally possessed by Indra. 2 RV. I. 117. 22. This is to be looked upon as a form of him. Indra by his magic powers (may a) goes about in many forms; Yoked are his ten-hundred steeds/ I He [i.e. the Soul, Atmari\, verily, is the steeds. He, verily, is tens and thousands, many and endless. This Brahma is without an earlier and without a later, without an inside and without an outside. This Soul is Brahma, the all-perceiving. — Such is the instruction.

(25) Commenting on the twenty-fourth allocution of Chrysostom, in The Origin of all Religious Worship, Dupuis notes that each of the four elements was represented by a horse bearing the name of the god "who is set over the element." The first horse, signifying the fire ether, was called Jupiter and occupied the highest place in the order of the elements. This horse was winged, very fleet, and, describing the largest circle, encompassed all the others. It shone with the purest light, and on its body were the images of the sun, the moon, the stars, and all the bodies in the ethereal regions. The second horse, signifying the element of air, was Juno. It was inferior to the horse of Jupiter and described a smaller circle; its color was black but that part exposed to the sun became luminous, thus signifying the diurnal and nocturnal conditions of air. The third horse, symbolizing the element of water, was sacred to Neptune. It was of heavy gait and described a very small circle. The fourth horse, signifying the static element of earth, described as immovable and champing its bit, was the steed of Vesta. Despite their differences in temperature, these four horses lived harmoniously together, which is in accord with the principles of the philosophers, who declared the world to be preserved by the concord and harmony of its elements. In time, however, the racing horse of Jupiter burned the mane of the horse of earth; the thundering steed of Neptune also became covered with sweat, which overflowed the immovable horse of Vesta and resulted in the deluge of Deucalion. At last the fiery horse of Jupiter will consume the rest, when the three inferior elements--purified by reabsorption in the fiery ether--will come forth renewed, constituting "a new heaven and a new earth."