and the moon were one, should not know that soma in the Rig Veda (as well as later) means the lunar deity.  It seems, therefore, safer to abide by the belief that soma usually means what it was understood to mean, and what the general descriptions in the soma-hymns more or less clearly indicate, viz., the intoxicating plant, conceived of as itself divine, stimulating Indra, and, therefore, the causa movens of the demon’s death, Indra being the causa efficiens.  Even the allusions to soma being in the sky is not incompatible with this.  For he is carried thence from the 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?