Again, that the expression ‘sharpening his horns’ does not refer necessarily to the moon may be concluded from x. 86. 15, where it is stated expressly that the drink is a sharp-horned steer:  “Like a sharp-horned steer is thy brewed drink, O Indra,” probably referring to the taste.  The sun, Agni, and Indra are all, to the Vedic poet, ’sharp-horned steers[24],’ and the soma plant, being luminous and strong (bull-like), gets the same epithet.

The identity is rather with Indra than with the moon, if one be content to give up brilliant theorizing, and simply follow the poets:  “The one that purifies himself yoked the sun’s swift steed over man that he might go through the atmosphere, and these ten steeds of the sun he yoked to go, saying Indra is the drop (Indu).”  When had ever the moon the power to start the sun?  What part in the pantheon is played by the moon when it is called by its natural name (not by the priestly name, soma)?  Is m[=a]s or candramas (moon) a power of strength, a great god?  The words scarcely occur, except in late hymns, and the moon, by his own folk-name, is hardly praised except in mechanical conjunction with the sun.  The floods of which soma is lord are explained in IX. 86. 24-25:  “The hawk (or eagle) brought thee from the sky, O drop (Indu[25]), ... seven milk-streams sing to the yellow one as he purifies himself with the wave in the sieve of sheep’s wool.  The active strong ones have sent forth the wise seer in the lap of the waters.”  If one wishes to clear his mind in respect of what the Hindu attributes to the divine drink (expressly drink, and not moon), let him read IX. 104, where he will find that “the twice powerful god-rejoicing intoxicating drink” finds goods, finds a path for his friends, puts away every harmful spirit and every devouring spirit, averts the false godless one and all oppression; and read also ix. 21.  I-4:  “These soma-drops for Indra flow rejoicing, maddening, light-(or heaven-) finding, averting attackers, finding desirable things for the presser, making life for the singer.  Like waves the drops flow into one vessel, playing as they will.  These soma-drops, let out like steeds (attached) to a car, as they purify themselves, attain all desirable things.”  According to IX. 97. 41^2 and ib. 37. 4 (and other like passages, too lightly explained, p. 387, by Hillebrandt), it is soma that “produced the light in the sun” and “makes the sun rise,” statements incompatible with the (lunar) Soma’s functions, but quite in accordance with the magic power which the poets attribute to the divine drink.  Soma is ‘king over treasure.’  Soma is brought by the eagle that all may “see light” (IX. 48. 3-4).  He traverses the sky, and guards order—­but not necessarily is he here the moon, for soma, the drink, as a “galloping steed,” “a brilliant steer,” a “stream of pressed soma,” “a dear sweet,” “a helper of gods,” is here poured forth; after him “flow great water-floods”; and he “purifies himself in the sieve, he the supporter, holder of the sky”; he “shines with the sun,” “roars,” and “looks like Mitra”; being here both “the intoxicating draught,” and at the same time “the giver of kine, giver of men, giver of horses, giver of strength, the soul of sacrifice” (IX. 2).