The ruddy kine (the clouds) resplendent bear her,
The blessed One, who far and wide extendeth.
As routs his foes a hero armed with arrows,
As driver swift, so she compels the darkness.
Thy ways are fair; thy paths, upon the mountains;
In calm, self-shining one, thou cross'st the waters.
O thou whose paths are wide, to us, thou lofty
Daughter of Heaven, bring wealth for our subsistence.
Bring (wealth), thou Dawn, who, with the kine, untroubled
Dost bring us good commensurate with pleasure,
Daughter of Heaven, who, though thou art a goddess,
Didst aye at morning-call come bright and early.
Aloft the birds fly ever from their dwelling,
And men, who seek for food, at thy clear dawning.
E'en though a mortal stay at home and serve thee,
Much joy to him, Dawn, goddess (bright), thou bringest.
The "morning call" might, indeed, suggest the ritual, but it proves only a morning prayer or offering. Is this poem of a "singularly refined character," or "preëminently sacerdotal" in appearance? One other example (in still a different metre) may be examined, to see if it bear on its face evidence of having been made with "reference to ritual application," or of being "liturgical from the very start."
To INDRA (Rig Veda, I.11).
'Tis Indra all (our) songs extol,
Him huge as ocean in extent;
Of warriors chiefest warrior he,
Lord, truest lord for booty's gain.
In friendship, Indra, strong as thine
Naught will we fear, O lord of strength;
To thee we our laudations sing,
The conqueror unconquered.[25]
The gifts of Indra many are,
And inexhaustible his help
Whene'er to them that praise he gives
The gift of booty rich in kine.
A fortress-render, youthful, wise,
Immeasurably strong was born
Indra, the doer of every deed,
The lightning-holder, far renowned.