place of sacrifice. Thus too in 83.
1-2: "O lord of prayer[22], thy purifier (the sieve) is extended.
Prevailing thou enterest its limbs on all sides. Raw (_soma_), that
has not been cooked (with milk) does not enter into it. Only the
cooked (_soma_), going through, enters it. The sieve of the hot drink
is extended in the place of the sky. Its gleaming threads extend on
all sides. This (_soma_'s) swift (streams) preserve the man that
purifies them, and wisely ascend to the back of the sky." In this, as
in many hymns, the drink _soma_ is clearly addressed; yet expressions
are used which, if detached, easily might be thought to imply the moon
(or the sun, as with Bergaigne)--a fact that should make one employ
other expressions of the same sort with great circumspection.

Or, let one compare, with the preparation by the ten fingers, 85. 7:
"Ten fingers rub clean (prepare) the steed in the vessels; uprise the
songs of the priests. The intoxicating drops, as they purify
themselves, meet the song of praise and enter Indra." Exactly the same
images as are found above may be noted in IX. 87, where not the moon,
but the plant, is conspicuously the subject of the hymn: "Run into the
pail, purified by men go unto booty. They lead thee like a swift horse
with reins to the sacrificial straw, preparing (or rubbing) thee. With
good weapons shines the divine (shining) drop (_Indu_), slaying
evil-doers, guarding the assembly; the father of the gods, the clever
begetter, the support of the sky, the holder of earth.... This one,
the _soma_ (plant) on being pressed out, ran swiftly into the purifier
like a stream let out, sharpening his two sharp horns like a buffalo;
like a true hero hunting for cows; he is come from the highest
press-stone," etc. It is the noise of _soma_ dropping that is compared
with 'roaring.' The strength given by (him) the drink, makes
him appear as the 'virile one,' of which force is the activity, and
the bull the type. Given, therefore, the image of the bull, the rest
follows easily to elaborate the metaphor. If one add that _soma_ is
luminous (yellow), and that all luminous divinities are 'horned
bulls[23],' then it will be unnecessary to see the crescent moon in
_soma_. Moreover, if _soma_ be the same with Brihaspati, as thinks
Hillebrandt, why are there three horns in V. 43. 13? Again, that the
expression 'sharpening his horns' does not refer necessarily to the
moon may be concluded from x. 86. 15, where it is